
Glass JB^a "^-i^ 

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Copyright, 1911, by 
A. K. MOZUMDAR 



The Life and the Way 



THE CHRISTIAN YOGA 
METAPHYSICS 







■J 



A. K/MOZUMDAR 

Founder of the Christian Yoga Society 



FIRST EDITION 



NEW YORK 



-Jil 






^3.01) 



CI,A303522 



CONTENTS 



The Way to Life, or to Health, Happiness and Divine 

Oneness. page 

1 13 

11. 17 

III 22 

IV > 28 

V 33 

VI 40 

VII 44 

VIII , . 49 

IX r. ... 52 

X 57 

XI 61 

The Light of Christian Yoga 69 

The Light of the World ^ 102 

From the Absolute to the Relative 120 

From the Relative to the Absolute 135 

To the Followers of Truth 144 



''As man thinketh in his heart so is he/' 

"As a piece of iron put in the furnace takes the quality of the 
fire, so our mind conceiving the divine Ideal partakes of its at- 
tributes." Christian Yoga Metaphysics. 

"Without the glcuss there is no possibility of a sight of the 
reflection: whence then could there be any possibility of the 
knowledge of name and form, without assuming that which is 
Existence, Consciousness, and Blissf" 

Panchadasi, Upanishad. 

"The Seer of thy sight thou shalt not see; the Hearer of thy 
ear thou shalt not hear; the Thinker of thy thoughts thou shalt 
not think; the Knower of thy knowledge thou shalt not know — 
this is thy Real Self, all-pervading, everything besides is but 
mrortal." Brhadaranyakopanishad. 

"Verily I say unto you. Except ye be converted, and become 
as little children, ye shall not enter into the kingdom of heaven. 
Whosoever therefore shall humble himself as this little child, the 
same is greatest in the kingdom of heaven.'' 

Matthew 18 : 3-4. 

"Marvel not that I say unto thee. Ye must be born again. 
Verily, verily, I say unto thee, Except a m^n be born again, he 
cannot see the kingdom of God." John 3 :7-3. 



PREFACE 

The author sends this treatise into the world in the name 
of the Great Ideal, through whose inspiration he undertook to 
write it. Excepting the first few pages this book was written 
inside of a month, in the midst of repeated interruptions by 
visitors, students and friends. Without the Divine inspiration 
and guidance it would have been impossible for the author to 
write this metaphysics, in the midst of a strenuous, busy life, 
and in a language which he had acquired in but a short time, 
by self study. By the above statement he does not mean to 
underrate the value of an academic education, he simply wants 
to convey the idea that the Almighty can do His work even 
through one who has very little or no education in the aca- 
demic sense. That faqt alone ought to be a message of hope 
to many millions of God loving souls, who are willing to work 
in the Lord's vineyard, yet who are hampered by the feeling 
of their inability and limitation. After writing this treatise, 
the author has been more than convinced, that to understand 
the divine philosophy of life, there is very little need of aca- 
demic education. The education which we receive in the Al- 
mighty's kindergarten by the simple trust and self-surrender 
is sufficient for that purpose. The secret of work in the field 
of truth is the simple trust in the All-providing power within 
us. The scientific explanation of the word trust has been 
given in this metaphysics. If any one is willing to know 
about the great mystery of life, let him or her read this book 
over and over again. 

It is shown in this treatise that the power and efficiency 
of our personal will is very limited, compared with the great 
Cosmic Will, which by our divine rights we are able to mani- 
fest. The man who is constantly conscious of his limitation 
cannot possibly manifest unlimited power. He cannot rely 
upon his limited will to manifest unlimited power. Granting 
that by the proper training we can develop our personal will, 

10 



we cannot assume that we can develop it without limit. Sup- 
pose that we continue to affirm that our will power is un- 
limited, even then, we cannot hope to get the best results if we 
do not fully comprehend the meaning of our affirmation. It 
is not so much the question of affirmation, but of realization 
that we have an unlimited will power that gives us the power. 
Very few can have that concept of limitless power of their per- 
sonal will starting from their limited concept of life. It has been 
observed that many people starting with the assumption of the 
unlimited power of the human will had to come back to testify 
against that philosophy. The fault lies not with the phi- 
losophy, but in their understanding. There exists only one 
power in this universe. Our personal power belongs to that 
power, and is only detached in our consciousness. To estab- 
lish unity with that Cosmic power by our conscious realization 
is the main purpose of this life. We have to establish unity, 
but we have not yet accomplished that purpose. We are cer- 
tainly limited now, though unlimited power lies before us. 
With this concept of limitation the only way we can manifest 
limitless powder is by trusting in and self-surrendering our- 
selves to the unlimited Divine Will. The author had the in- 
spiration to the effect, that we manifest power by the quality 
of thought, and not by any assumption of meaningless affir- 
mation. When we are thoroughly absorbed with the thought 
that the power of our Great Ideal is manifesting through us, 
we do not care whether we have any power or not. That is 
the time we really manifest power. The less conscious we are 
of ourselves by the higher quality of thought, the more we be- 
come or manifest that quality. Demonstration was made in 
the case of a man who could not walk without crutches for two 
years. When he grasped the idea that his limbs belonged to 
the Great God and they were under His control his mind was 
relieved of the consciousness that he could not walk. No 
sooner had his mind become free, than he walked. Several 
similar demonstrations were carried out successfully. Hence 

11 



this metaphysics is no longer an experimental science. It is 
a new revelation. Those who are ready will receive new light 
from this treatise. The author does not claim any credit for 
this work, all credit is due to the Almighty power which has 
directed him to follow its mandates. Therefore judge not this 
work by the light of the author's life, but judge it in the light 
of the Truth. Let peace be with all. 

A. K. Mosumdar. 



12 



The Way To Life 

or 

To Health, Happiness and Divine Oneness 



There is no evil, because God is All good and All in All. 
There cannot be anything beyond God. No two contradictory 
forces such as good and evil can exist in the same universe, if 
one is omnipresent and all powerful. Consequently there is 
no such condition or force called evil, as opposed to good, 
because God is good and omnipresent. Why then let your 
mind be forced into the error-thought by admitting error, and 
into the fear-thought by admitting evil. If "there is nothing 
either good or bad, but thinking makes it so" why then think 
such things as evil, mortality, disease and death. If it is all 
concept, all thought, then, let us have the concept of immor- 
tality. All good, All health, All life. If anyone commits evil, 
it is because he thinks evil and believes evil. The true inter- 
pretation of an action is the motive which actuates it. Hence, 
we say, no one can perpetrate an evil deed without knowing 
that evil. We know evil by accepting it in the popular sense 
and thinking of it. The fall of man from Paradise is caused 
by his acceptance or knowledge of evil. The first man, who- 
ever he might have been, was banished from his God-con- 
sciousness by his own wrong thinking. Had he known, it is the 
thought or the consciousness that makes a man what he is, he 
never would have surrendered his divine heritage, the God- 
! consciousness. As we know evil by thinking, so we know 
good also by thinking. If we believe that good overcometh 

13 



evil, then we ought to think good or the thought of good. Be- 
cause as we think so we become. It is an error-thought, that 
without knowing evil we cannot know good. Because in the 
first place we have admitted that there is no evil, our think- 
V. ing makes the evil. Hence, it will not be necessary to think 
evil in order to think good. Now in a comparative sense, if 
we call yesterday's good evil, on account of our better under- 
standing to-day, then that evil is not something opposed to 
good. If evil means less good in the relative sense, it cannot 
have an opposite effect to that of good. If the evil which we 
expect comes to us with its evil effect, it is because we believe 
in it. No effect is good or bad but our thinking makes it so. 
If we know how to put a different meaning to an effect which 
we call evil, we can turn it into a good effect. So long as we 
do not manifest the perfect good, we are bound to have all 
kinds of experiences. These experiences can not be anything 
but good. In the relative plane we generally consider our 
better understanding good. Even then, why should we con- 
sider our past experiences, which were necessary for our pres- 
ent better understanding, evil. In this relative plane every- 
thing is good in its place. Even to exist in this plane we must 
exist in God and manifest God-life. If we manifest less God- 
life than we ought to, according to our understanding, we 
cannot say, that we do not manifest any God-life whatever. 
There being only one Life, if it is a Life at all, it must be the 
God-life. Everything in that Life is grand and beautiful ; 
there cannot be any evil. Evil there is none in this world of 
perfection and all-good. If anyone finds evil his thinking 
makes it so. Then if any of you would say, that by the denial 
of evil we have admitted it, since we cannot deny a thing 
without admitting its existence, the answer would be then, 
admit evil as imperfect good, and not negation of good. 
There cannot be anything or any place where there is no good. 
Evil simply means the imperfect manifestation of good. 
Since by the word evil we understand absence of good, we 

14 



would rather use the word imperfect good in its place. Some 
people want to be good by fighting evil. They know from 
their experiences that it is not an easy task. They ought to 
remember this, that they cannot fight the evil which their own 
thought creates. The thought which creates evil cannot fight 
against itself by creating an opposition. It is almost impossi- 
ble to conquer evil that way. Though some people may suc- 
ceed for the time being in keeping it down, in their unguarded 
moments it is bound to reappear. It is not quite as bad as to 
live in the constant dread of evil. "Resist no evil" has a 
deeper significance than the average people comprehend. The 
less a person resists evil the less he thinks about it. By think- 
ing less he reduces its influence over him, because we partake 
of the nature of a thought we think. By the thought of good, 
grand and beautiful, we imbibe those qualities. 

If we call a thing or a condition good it is always good, 
and it cannot be evil or bad. If bad means the less good, even 
then we cannot deny that it is good after all. The man who 
cannot see good in the evil is the moral victim of evil. That 
does not mean that we have to live or approve the life below 
our better understanding; it simply means we should not hold 
any antagonistic thought towards the evil. If we hold the 
antagonistic thought toward evil we are liable to invite the 
evil to our thought realm which may force us to do more evil 
in our reform act. Allowance we must make for the deeds of 
our brothers and sisters, not with the spirit of encouraging the 
evil, but with the spirit of inspiring good in them. By hold- 
ing the thought against others, we not only give them the bad 
suggestion but also we take the very condition we are opposed 
to. If the moral teachers are good it is not because they con- 
demn the evil, but because they live and think the moral life. 
Those who constantly condemn evil are often seen to commit 
evil in some form or other. Many a time their very act of re- 
form leads them to adopt such means which call for reform in 
themselves. 

15 



One who lives in the constant dread of evil lacks moral 
courage to shake off the shackles of evil. It haunts him like 
his own shadow. The less conscious we are of evil the less 
evil we commit. By trying to see good in everything we in- 
spire a better condition within us. It is the condition of calm- 
ness and peace, and the abiding rest and the feeling of security 
that guide us in the pathway of Heaven. 

Who stops to think that man imperils his life-boat in the 
restless tempest of his feeling? Danger there is none. The 
only danger abides in his thought. Let him wake up his sleep- 
ing Master-nature ; it will pacify the stormy sea of life. He 
will hear again the Master Jesus speak through his soul, "Oh, 
ye of little faith!" Ah, my friends, this life is simply grand 
and beautiful when you understand it. Have you forgotten 
what the Master said, ''Unto you it is given to know the mys- 
tery of the kingdom of God; but unto them that are without, 
all these things are done in parables." 

Everywhere we hear the stories of disease and suffering, 
most of which are caused by the restlessness and fear-thought. 
In order to have peace we must know, that it is our divine pre- 
rogative to demand or ask of the law of supply whatever we 
need. The rest leave in the hand of the Great God, who is 
within us and who is the soul of our soul. He always supplies 
our demand if we know how to demand. When we demand 
we must demand like a simple child. Care not whether your 
demand is fulfilled or not. The simple trust, that whatever 
that Law does is all right, will secure peace and calmness for 
you. Not that the Law is arbitrary, but that it needs a cer- 
tain condition to work through. Whenever our mind is calm 
and undisturbed we come in touch with that Cosmic power 
whose part we are. When you suffer from any ailment com- 
mand it to leave. Then hold the idea that you are going to 
live your own life ; let the Great universal power All-health 
take care of the rest. The best of all thoughts is to give all 
your cares and troubles to the Almighty and trust in His pro- 

16 



tecting power. If you can lay down your pains and aches be- 
fore God, and live a free, unconcerned life, you will make 
demonstrations which will surpass all your expectations. 
Hear the voice of God within you, the kingdom of Heaven 



is at hand. 



n 



We must first try to understand our relation with the 
Divine Life before we can use our Divine prerogative to de- 
mand. Before we demand anything of the Great Universal . 
Law of supply we must know what right we have to do so. 
When we know our life and its desires all belong to God we 
are justified in demanding what belongs to us by Divine 
rights. That which is in God belongs to us, because we be- 
long to Him. God does not own us in the sense of ownership, 
but He owns us as His own life. So what there is in God-life 
is also in our life in part. The more God-life we manifest the 
more we come to share all that there is in that life. They say.«^ 
our every positive demand is fulfilled. The positive demand 
does not mean the demand with a certain amount of force ; it 
means the demand with the proper understanding of the law 
of life. To the extent we understand the law and our Divine 
rights do we become positive. The doubting mind is negative,.,^ 
because it lacks understanding. We never doubt regarding a y; 

thing which we positively know is coming to us. All knowl- V 

edge is positive. It always insures within us calmness and 
peace. We know both by reason and intuition that in this 
universe there exists only one All-pervading Life. And our 
life is part expression of that Life. And our power and effi- y 
ciency are determined by the degree of God-life we manifest. ? }^ 

With the understanding of this Great Law of Life we come 
to abide in trust and peace. Gradually we wake up to the 
fact that the whole universe is within us, and every atom of it < 
is vibrating with our life. In order to understand our Greater 
Life we must surrender our smaller life. Our concept is our 



¥- 



17 



> life. We cannot have the greater concept without giving up 
our smaller concept. No concept islgreater than the concept 
that our life belongs to the Greati UiiiveVsal Life. By giving 
ourselves to the Great concept of life we draw to ourselves, or 
become that concept. So the Master Jesus struck the highest 
note of Life when He urged the people to give everything 
to the Lord, even their very lives. He himself took no credit 
for what He did. He gave everything to God. Thereby He 
kept His highest concept of Life awake. He knew full well, 
as man thinketh in his heart so is he. Not that he believed 
God to be a distinct personality, but that He believed Him to 
be His greater life. By the universal concept of God and by 
the thought of Him He was able to live in the God-conscious- 
ness. We merge into our Ideal by constantly thinking it, as 
a living and moving power. When our Ideal is not only an 
Ideal in thought, but also an Ideal, which acts and moves 
.J,, through us like a living personality, we embody that Ideal. 
Then we cease to exist as it were and our Ideal becomes the 
real personality. The Master by giving everything to God, 
His grandest concept of Life, became God in His concept. 
He ceased to exist as a man of flesh, that is, as a man of 
limited concept, and lived the God-life according to His high- 
est concept. The secret of our lives can be summed up in one 
idea, and it is this : that we become our Ideal by letting it 
manifest through us. 

It is very hard to be what we think we are not, even by 
affirmation. Because on account of our consciousness of 
want, we fail to realize what we want to be. It sometimes 
disturbs our mental condition and increases our anxiety. 
Sometimes fear is liable to creep into our mind as to whether 
or not we will ever succeed in reaching our goal. On the 
other hand, instead of thinking of our Ideal afar off, if we 
think it is manifesting and acting through us, we are able to 
eliminate all our anxiety and fear of failure. Some people 
think that by acting the part of our Ideal we grow like our 

18 



■^^'O 



Ideal. It is very hard for many to do it, for the simple rea- 
son that they become conscious of their wants and weak- 
nesses. Many people unconsciously feel their defects when 
they strive to act the part which they think they are not. 
The fact that they need to act the part of their Ideal impresses 
them with the idea of their weaknesses. But when we know, 
that it is not we, who are acting the part, but the very Ideal 
itself, it leaves our minds free from all anxiety and thought 
of false pretension. In our every-day concept we live the life 
of comparison or relative ideas. We cannot very well shake 
off the idea of duality all at once. We generally compare ie 
unlike states and conditions. As a result of this comparison we 
may find one of them is better than the other. If we are con- 
scious that our Ideal is better than we, we cannot wipe out 
that idea so easily. If we try to force the idea upon our 
minds that we are that Ideal it may create a kind of contra- 
diction. 

Some people are so constituted that they have the sim- 
plicity of a child's faith. They can accept any idea without 
giving much thought to their defects. For the average per- 
sons the best road to follow is to surrender themselves to their 
great Ideal. It takes away the worries and responsibilities 
of their minds and brings a sense of peace and security. 
We ought to bear this in mind, that without peace and calm- 
ness we cannot manifest our Ideals. }t is the one requisite 
condition we ought to seek first by all means. That does not 
mean we have to be worried and anxious about it; it simply 
means we have to adopt such means as will ensure that con- 
dition. And it means we have to surrender ourselves to our 
Great Ideal. When we know that that Ideal is All-health, 
All-life and the fulfillment of all our desires we cannot help 
but manifest perfect health and life. 

There is a great difference between the Ideal to be 
reached and the Ideal which is the acting and moving agent 
in life. One leaves us in the expectation and anticipation, 

19 



, while the other gives us the realization. In striving for the 
Ideal to be reached we encounter many difficulties. There 
are moments of discouragement, doubt and fear. Compara- 
tively very few people are seen to reach it through the many 
trials it presents before them. 

In order to succeed in anything we must have the realiza- 
tion of our ability. That is to say, we never succeed in our 
undertakings without embodying the Ideal which we call abil- 
ity. Our ability grows with us. But we can never hope to 

i succeed in anything if we are doubtful of our ability. It is 
not good policy to start to develop our ability with the thought 
that we have no ability; it keeps our mind pre-occupied, with 

i the consciousness of our inability, which makes our work un- 
interesting and tedious. The affirmation that ''we can" is 
good and well, provided it has no suggestion to the effect that 
we can not. But when we affirm we can, not because we can 

[ not, but because Almighty God is manifesting through us, 

/ then really we can. It is the sense of responsibility and in- 
ability which makes our affirmation "we can" null and void. 
But when we shift our responsibility to our Great Ideal we lose 
sight of our inability. In fact we do not care whether we have 
any ability or not. Therefore we notice people who are sim- 
ple minded and believe in the inspiration from the Lord, dis- 
play a remarkable degree of power and efficiency in their 
work which they trustingly undertake to do. These people 
may not always do things rationally, but what they do, they 
do with power and efficiency. They being ignorant of the 
law, may attribute everything to the work of the Lord. But 
who can question for a moment, that they draw their inspira- 
tion from the Great Cosmic power by their simple trust? 
Some people may doubt it on the ground that many of their 
actions are so inconsistent, that there cannot be any relation 
to the Cosmic power. But if they think for a moment that the 
Cosmic energy is above good and bad, and consistency and in- 
consistency, and it acts in the direction of least resistance, 

20 



they will have no reason to doubt it. The simple trust in 
one's self or in the Almighty God will bring a person in touch 
with the Cosmic energy, and will make it flow through his 
being, according to his mental concept and capacity. Having 
been born and raised in the environment of imperfect concept, 
very few people can have absolute trust in themselves. Only 
by trusting in their perfect Ideal according to their concept 
can they overcome the concept of their environment. Then 
again, Cosmic energy manifests itself without any qualifica- 
tion such as good and bad. We interpret it good or bad ac- 
cording to our concept. Our concept changes with the real- 
ization of our higher Ideal. For example, many so called just 
actions of our ancestors may be considered unjust by us. 
Similarly, many of our actions may be viewed critically by 
our posterity. Cosmic energy always manifests just in exact 
proportion and quality of our concept. The higher the con- 
cept, the greater is the manifestation of Cosmic energy. By 
limiting our concept of life we limit the manifestation of Cos- 
mic energy. When a man knows his Divine rights he is never 
satisfied remaining st limitation, or in a state of stagnation. 
Stagnated mind harbors fear on account of its limited knowl- 
edge of self. By surrendering itself to a higher Ideal it can 
be free from all fear and limitation. Fear may not be always 
conquered by the affirmation of courage. But we can always 
conquer it by trusting ourselves in the hands of the Great 
Ideal. The scriptures say, resist no evil. We may add just as 
well, fight no fear, no anger, and passion ; surrender every- 
thing to the Lord God, your Ideal. Your fear, anger, passion, 
will be transmuted into the quality or concept of your Ideal. 
It is not the destruction of our individuality but the expansion 
of it. It is by giving the smaller life, we receive the greater 
one. That is what the Master meant when He said : "He that 
loseth his life for My sake shall find it." Let anyone lose his 
life for the sake of his highest Ideal he will find it again in 
that Ideal. Master Jesus became God by giving up His flesh- 
self, or limited self, to God. Thus He showed us an example 

21 



of salvation from the limited concept of life. He is to-day our 
Life and the way. The name of that Life is, "I and my 
Father are one." He is the way because He showed us how 
to have perfect unity with God. 

in 

Before we can come into our full realization we must recog- 
nize our Divine right to demand or ask. Jesus said: "For 
everyone that asketh receiveth ; and he that seeketh find- 
eth ; and to him that knocketh it shall be opened." What 
shall we demand first? The Master said: "Seek ye first the 
kingdom of God and His righteousness, and all these things 
shall be added unto you." Where is the kingdom of God? 
Within. What is the condition of the kingdom of God? 
Abiding trust, calmness and peace. When we enter into the 
kingdom of God we come face to face with God. That is to 
say, when we find calmness and peace within ourselves we 
come in touch with the Cosmic Life. Then, and then alone, 
we receive the fresh life current which clears away the stag- 
nant condition of our being, which is due to our limited con- 
cept of Life. Then we come to the realization that all that we 
desire is in God. And we being in God and living in the vital- 
izing current of Life are able to draw whatever we want. Life 
and health are abundant for us and also for those who want to 
receive from us. Then anyone receiving from us receives 
from God; because we cease to exist as man of flesh. When 
Almighty God manifests to us we become such medium as 
God alone can use. 

Many people not knowing the law, when in want become 
anxious to get the object they want. Had they understood 
the injunction of the Master they would have first sought the 
kingdom of God. When we find the kingdom of God, that is, 
calmness and peace, we receive the inspiration or the direction 
how to get our desired object. When we keep our mind on 
the object we want, and not the means whereby the object 

22 



can be had, we fail to receive it. Therefore let us not forget 
that the Cosmic law of supply always works through us, when 
we are calm and peaceful, after we have made the demand in 
perfect trust. Whenever we carry our desires to the Heaven 
of peace and calmness, Almighty God fulfills our desires. It 
is the Law of the creation, which the God-loving soul alone 
is able to understand. They say that the Cosmic conscious- 
ness, as ignorantly nowadays we call sub-conscious mind, 
acts better through us during our sleep. The only thing v;c 
are supposed to do, is to carry our desire or suggestion over 
to sleep. It is not the sleep, but the calmness and peace 
within us, which facilitate the action of the sub-conscious. 
We cannot reach our sub-conscious with our desire or sug- 
gestion if we go to sleep with anxiety and restlessness. But 
then if anyone has faith in the working of the sub-conscious, 
his case may be an exception to the rule. 

The very fact that one has faith ensures a certain amount 
of peace and calmness. Faith is the great moral agent to in- 
spire confidence and to ensure peace and contentment. We 
can reach the sub-conscious or Cosmic consciousness any time 
if we can be calm and peaceful. But sleep being considered 
the natural state of calmness and peace, some people lay 
special stress on it. We know from our experiences that sleep 
is not always the indication of calmness and peace. Children 
seem to sleep soundly, on account of their care-free minds. 
From this fact it is supposed that we can easily reach their 
sub-conscious with suggestions. 

The Master says : ''All things whatsoever we shall ask in 
prayer, believing, ye shall receive." Prayer means the under- 
standing of our relation with God. Belief means the trust 
which gives us that calm assurance. According to the Master, 
when we understand our relation with God, whenever we ask 
anything with calmness and peace, we receive it. 

The simple trust in our Ideal gives us an amount of spiritual 
uplift we never gain by affirmation for power and strength, 
as we never feel quite free from suggestion or consciousness 

23 



of our weakness. From our very childhood we have been 
trained to accept two opposites, such as good and bad, strength 
and weakness, health and disease. It is so simple, yet it may 
sound strange to us that one of these opposites suggest the 
other. When we speak about strength we mean that it is oppo- 
site to weakness and vice versa. 

If we are conscious of the fact that we affirm for strength 
because we are weak, we can hardly have the full benefit of 
our affirmation. Not knowing any other way to overcome 
our early suggestions of polar opposites, we resort to a means 
which is vastly superior to anything in the line of suggestion. 
It is to give ourselves to our Ideal and to let that Ideal mani- 
fest through us unhindered. 

If thought is a living force, then feeling is being. In 
fact we live in the feeling. Feeling is the only reality in the 
human sense. If our feeling or the condition of our being 
manifests externally through our personality and affects those 
around us, why will not our feeling of God-power manifest 
through us and affect others ? We can feel any condition by imag- 
ination. There is no harm then to imagine that God-power is flow- 
ing through us. As the stagnant water is re-vitalized by the fresh 
contact of running water, our whole system is similarly re- 
vived into full life by the contact of Cosmic Life. The imag- 
ination regarding the manifestation of our Ideal through our 
being will in time bring us the realization. Effectiveness of a 
suggestion is more due to our imagination than certain fixed 
affirmations. While affirmations have a certain chance to 
arouse opposition, the imagination has none. It is a mental 
picture in progression without any interruption from opposing 
suggestion. Suppose it has its opposing suggestion ; even 
then it is more fruitful when applied to our Ideal than any- 
thing else. Christian Yoga teaches that there is no need of 
denying or affirming the disease or condition we want to be 
rid of. Simply come into the realization by imagination that 
Divine Life abundant is flowing through you, and your whole 
being is undergoing transformation. We need not think, 

24 



whether we are health}^ or sick. The only thought we ought 
to think is, that God is All-health and All-good, and we live, 
move and have our being in Him. Since God-Life is the only- 
life and our life is the part manifestation of that life, it is 
our Divine heritage to manifest as much God-life as we want 
to. 

If we think something is the matter with us, we ought to 
immediately know that our nature or inner unfoldment is 
giving us warning to manifest more God-life. Disease really 
means lack of ease. When we are not comfortable with the 
amount of life and condition we are manifesting it is a sure 
sign that stagnation has been caused in our being. Since our 
concept is our being, we can right the defect by changing our 
concept for better. No concept can be better than the concept 
that the Almighty God is manifesting through us, or the God- 
life is flowing through us. We ought to always remember 
that disease is not a power but a condition. The condition 
which may afifect one may not affect another. Therefore dis- 
ease is not a fixed condition. Our individuality is determined 
by our concept or understanding. As our concept changes, so 
changes our individuality. Hence our individuality is not a 
fixed entity, but a conditional state. According to our state 
or condition of being we feel easy or uneasy. If the demand 
of this state is well supplied we feel easy and to the contrary, 
we feel the reverse. The name of that demand is more life. 
Whenever any part of the body is afflicted we ought to imme- 
diately know that that part lacks the proper amount of life, or 
demands a certain amount of life according to its natural 
state, which we call constitution. Really there is nothing 
natural or unnatural in our being. What may be natural to- 
day may not be considered so to-morrow. By the word 
natural we mean a state which agrees Avith and corresponds 
to our being or concept. AVhen any part is afliicted in the 
sense of the world we at once know that part does not agree 
with our being. We never consider a disease a part afflic- 
tion since it can not manifest without affecting our Avhole 

25 



being or concept. Whenever any disease manifests through 
any part of the body we know something is the matter with 
our concept. Our concept needs growth and expansion ; in 
other words, it needs more Hfe. Generally our concept is 
formed by the impressions we receive every day. With our 
growth and unfoldment we come to a stage where we can 
change our concept by self-impressions. Sometimes we cling 
to an old concept, though we have received many new im- 
pressions to form a new concept. That is the time the law of 
our being demands that we must have a new life. Many 
people have cured their ailments by changing their concept of 
life. No matter what your concept of life, you have always 
room for improvement. Since our concept is our life, let the 
concept of God-life occupy our mind. It will always fill our 
being with God-life to the brim of its capacity. As by the 
exercise we develop our strength, so by exercise we develop 
our capacity. The more God-life we draw imto us the more 
capacity we develop. 

Though some people are not living spiritual lives accord- 
ing to our standard, yet they seem to enjoy good health. 
They may seem to many as a living protest to this teaching. 
But when we understand the law we easily find the solution. 
Each individual, as it is stated before, is his concept, and this 
concept needs change according to the demand created within 
him by the law of creation or being. Whenever we create 
consciously or unconsciously conditions which call for better 
concept we must make the change or we will bring suffering 
on ourselves. The man who does not live his own life which 
belongs to him by his Divine rights of being is a hypocrite. 
The man who is a hypocrite against the protest of his own 
being or concept commits sin against the Holy Ghost. The 
Ghost which is our rightful soul, or being, or concept is ever 
holy. It is our conscience or the better understanding. We 
must live according to our better understanding, if we v/ant 
to be free from sin or the limited concept. As long as we 
are moving towards the Infinite Life so long we are free from 

26 



sin. The spiritual concept of some people is very crude. 
Their progress towards the spiritual concept of life may seem 
to us very slow and we may think they are hopelessly lost in 
gross materialism, but nevertheless they are coming to the 
better understanding of life. If their minds and bodies are 
healthy it is because they are living their life according to 
their concept, and they are changing their concept according 
to the demands of their being. No man ever can have a 
healthy mind and body sinning against his nature. 

A man who has not a healthy mind cannot have a healthy 
body. All healthy looking people are not always healthy. 
Some people living a wrong life, as we use the term in the 
relative sense, seem to suffer from no reaction or retribution, 
but they are sooner or later brought to the understanding of 
the law of life. Reward and punishment are the simple opera- 
tion of the law of our being. In reality there is no difference 
between them, except the interpretation we put to the law of 
causation or compensation. We gain in either case, through 
reward and punishment. Both are for our better understand- 
ing of life. The law of causation or of cause and effect is the 
law of our being. In this relative plane of good and bad, every 
action according to our interpretation works some change in 
our being by the re-action which we call effect. This change 
always brings us to the better understanding of the law of our 
being. In many cases it may not be noticeable externally, 
but internally that change is going on just the same. Suffer- 
ing which we call punishment is always caused by our neglect 
to give response to the demand of our being. When we re- 
quire more life or a greater concept of life we must not fail 
to give response to that demand if we want to avoid suffering. 
The right or wrong interpretation makes our suffering either 
a blessing or a curse. We ought to understand this, that 
suffering is not punishment inflicted by God Almighty, but it 
is a natural process through which we are brought to the bet- 
ter understanding or consciousness of our being. By the neglect 
of giving response to the universal demand of ourself or the 

27 



better understanding, we create around us a shell or a cover 
as it were. It requires extra effort to break through this shel] 
in order to reach the proper condition by the law of life. In 
this ever progressive universe we cannot remain long in our 
old condition^ the condition which we must pass by the law 
of our being. That condition of sin or the concept of undue 
limitation is bound to end. Sinful life is always lost in the 
ocean of Divine consciousness through many sufferings. 

IV 

We maintain our first assertion all through our metaphy- 
sics that there is no misery, disease or death, except what our 
thinking makes for us. The same thing can be said about 
health, happiness and immortality. This simply goes to prove 
that in this relative plane, good and bad, health and disease, 
happiness and unhappiness are only the results of our think- 
ing. This simple statement alone cannot undo the things 
which our thoughts have already wrought for us. It may 
require time for any one to contract the habit of disease 
thoughts, since health is the natural state of our being. In 
the cultivation of a taste for morbid mental condition is found 
much of the misery and wretchedness of humanity. Yet there 
is an undercurrent of something in us which is wholesome and 
pure. These thoughts of health and disease, happiness and 
misery, immortality and death, indicate nothing but the dual- 
ity of concept. This concept invites one or the other of the 
polar opposites. In this world of God the polar opposites 
cannot exist in reality. They exist only in our thoughts. 
Hence our thoughts, which create them, are in error in the 
absolute sense. These polar opposites are our mental illusion, 
that is, they exist in our thought or belief, but in the absolute 
sense they do not exist. Whatever we believe to have exis- 
tence, the same relatively exists to us. A thing or a condition 
which is unreal to others we can make real to us by constant 
thought. In this relative plane everything exists as we think 
of it. Sometimes some thing exists, but we see it according to 

28 



the nature of the thought of it; sometimes some thing does 
not exist, but we make its existence possible by our thought. 
In either case, in the form we see a thing, it is real to us. In 
this relative plane everything is real if our thinking makes it 
so. An imaginary trouble is as real to the sufferer as the real 
one. Hence reality and unreality are simply matters of selec- 
tion by thought, or recognition by thought. These illusions 
of polar opposites are due to our thought. Since they are 
opposite to the great fundamental principle of creation they 
stand in our way to salvation or perfect understanding of the 
truth. A thing or condition which is less than the other is 
not opposite to it. Hence the disease which means less health 
or life is not an opposite condition to health. If we want to 
understand the great principle of our being we ought to free 
ourselves from this illusion of polar opposites. It is this illu- 
sion which makes the suggestive science impracticable, and 
which keeps us from the perfect unity with God. The less 
conscious we are of a polar opposite of an affirmation the 
greater will be the effect of the affirmation. According to the 
new psychology we impress our sub-conscious mind with a 
thought or an idea which we are conscious of. Now if our 
affirmation of a certain condition makes us conscious of its 
opposite, our sub-conscious will be impressed with that of 
which it is conscious. Especially if our affirmation bears any 
suggestion to the condition which our sub-conscious already 
has, it will impress the sub-conscious more with that which it 
has. We are told to be careful not to permit opposite thought 
to come to our mind when we affirm for a certain condition 
or thing. But we are not told how we can overcome the sug- 
gestion of polar opposites. We admit that some people, ow- 
ing to the simplicity of faith or strong concentration, can 
easily forget the opposite of an affirmation. It will be very 
hard for the average self-conscious person to do it. Christian 
Yoga, however, shows us a way which is very easy to follow 
and which is the safest of all. It is not to take any thought 
of our strength or weaknesses, but to give ourselves to our 

39 



perfect Ideal, and to let that Ideal manifest through us. It is 
the grandest truth in the world ; only those that are spiritually 
inclined will understand it. If from the force of habit any 
thought of duality of concept comes to your mind, at once 
come to the understanding by discrimination that less is not 
opposite to more and that more is the legitimate demand of 
our being, because growth or expansion is the natural law of 
our being. Now the question is whether the attributes. All- 
health, All-good, suggest their polar opposites. We ought to 
remember that when we use those attributes we use them in 
the absolute sense. There can not exist any condition beyond 
the Absolute to compare with it. The less health, which we 
call disease, is also a part of the All-health. The Cosmic Life 
is really beyond all attributes. Because whenever we give any 
attribute to anything^ we suggest its relative condition. Yet 
living in this relative plane we are to fight the battle of rela- 
tive conditions by relative suggestions. When we say the 
relative conditions, we do not mean the conditions of polar 
opposites, but we simply mean conditions which merely 
suggest comparison, such as more and less. At the same time 
we do not forget the fact that more and less are both less than 
the most. Yet it is in the most that more and less exist. 
They really do not exist in the absolute sense, but they do 
exist in the relative sense. When we take the Absolute as 
parts we try to find it in the parts, or in the relative. The Ab- 
solute, being All-in-All, we find It also in Its parts. But it 
can never be its parts. It is ever whole without any change. 
We only think it to be a part by our part realization. The 
Absolute as a part exists only in our concept. That which 
changes cannot be the Absolute. That is to say, the Absolute 
never changes. But its parts seem to change on account of 
their existing in our concept. Since our concept changes 
regarding the Absolute, our concept of it is anything but a 
perfect concept. As by seeing a part of a machine in opera- 
tion one may think it is the whole machine in operation, so 
by the part realization one may think it is the Absolute. Or 

30 



one may have the idea that a part acts independent of the 
whole. Either concept is far from truth in the absolute sense. 
As we never call a machine by its component parts, so we 
never call the Absolute by its parts. Even in the relative 
sense we never call any member of our body man, though we 
know it is a part of man. As far as the movement of that par- 
ticular organ is concerned it is distinct from the rest. But 
whether it is the movement of one or more organs it is never- 
theless the action of the whole man. So in every thing we see 
the working of the one Divine Intelligence as a whole, though 
according to our interpretation or concept it is taking on dif- 
ferent colors. We can here use the crude illustration of col- 
ored glasses and sunlight. As the sunlight passing through 
different colored glasses seemingly partakes of the colors of 
them, so divine consciousness apparently partakes of the 
nature of our concepts. These concepts are ever changeable. 
Our thought, right or wrong in the relative sense, gives birth 
to our concept. Our concept being relative the thought which 
gives birth to it is also relative. Anything relative is non- 
permanent and unreal in the absolute sense. By rising above 
the relative, or the duality of concept we become free from 
the illusion. By thinking of this illusion we can never be free 
from it. The only thing we can do is to forget all about our- 
selves and our past and think of the Great Universal Ideal. 
Remember, that nothing can free us from the bondage of illu- 
sion except that which is above all illusion. 

Some people want to be happy by seeking material 
means. From the testimonies of the world, they ought to 
know that seeking happiness in this material world by mate- 
rial means is like trying to find water in a mirage. The ma- 
terial world, or the world of limited concept, cannot give us 
the happiness which belongs to the spiritual world. This 
material world becomes spiritual by our concept. It is an 
unrealized truth to many that by our thought we can trans- 
form material things into spiritual. When we see Almighty 
God in everything and every action we forget that the so- 

31 



called material world exists at all. This material world which 
exists only in our concept vanishes from our sight with the 
change of our concept. Then we see everything in a different 
light. And then we come to know that things are not what 
they seem. When the same thing looks different to us, it loses 
its identity. When the material things become spiritual we 
do not know them the same any longer. That is why, when 
we wake up as it were, to see the whole universe before us 
pulsating with life, Ave lose the identity of the inanimate 
material world. What a grand awakening that is ! It means 
the undoing of the whole of our creation. Then we come to 
know that our creation and God's creation are vastly different 
from each other. We create our world by thought or imagina- 
tion, according to our concept, and Almighty God creates His 
by His being. One is a lifeless, unstable creation and the 
other is eternal and permanent. Men and women, animals, 
vegetables and minerals rest in that one grand Symbol called 
eternal life. Our life, being merely our concept, symbolizes 
but a dead stream of a mighty ocean. Standing on the heights 
of great spiritual concept of life, when we look around us we 
perceive but a vast ocean of Divine life. When a man loses 
himself in God-consciousness he forgets his own past. He for- 
gets everything pertaining to time and space. He discovers 
that the wdiole dictionary is full of misapplied words, words 
which are all empty and meaningless. The material man 
gives names to things, which never exist except in his thought. 
The things as we see and understand them never exist in the 
reality. We see them according to our concept. When we 
come to know that a man and a tree mean the same thing to 
us, then we call them by one common name. The Divine in- 
telligence and life in the man and the tree is always one and 
the same. When we live in that life we forget all names which 
are the marks of differentiation in our temporal creation. 
These things around us may stand to others just the same, but 
to those who have great awakening they will vanish in their 
particular significance. 

32 



V 

The man who is in illusion or in limitation does not know 
any difference from that which appeals to his limited concept. 
Everything he sees is real to him. Everything appears to 
him according to the value he puts upon it. According 
to its value a thing reacts upon our mind. In fact we 
recognize a thing by its reaction or impression. There is 
no difference between a five dollar gold piece and a nickel. 
The only difference between them is the value we put upon 
them. It makes the two objects look different in significance. 
They react upon us according to the value we put upon them. 
Now if the value is the real significance of a thing, it does 
not exist apart from that value. If its existence does not 
cause any reaction on our mind it makes no difference whether 
it exists or not. We admit the existence of a thing when we 
are conscious of it. Whenever we are conscious of a thing it 
reacts upon our mind according to its value, or the reaction 
of a thing upon our mind makes us conscious of it. It is the 
relationship which we establish with the world by creating 
an artificial value that affects our whole being and allures us 
to stay in bondage. The master minds of the east say that 
it is through the attachment we create illusion. When we cease 
to attach any artificial or unreal value to the things around 
us we become free from all pain and misery. In order to 
know any two things Ave differentiate their relative values 
which give birth to our relative concept. Suppose we forget 
the relative value or significance of all things existing in space 
and time, it is doubtful whether we can know them at all. No 
word, no thought, no condition ever can affect us if we do not 
take them in the value which concerns us. What affects us are 
not the things or the conditions, but our own concept regard- 
ing them. The concept which affects us is called illusion by 
the wise men. This world of pain, misery, worry and death 
is the world of false creation or illusion. The master minds of 
the east came to the realization of that fact many thousands 

33 



of years ago. Master Jesus referred to the same thing in 
parables and stories. 

To-day after the lapse of many centuries we have the 
same revelation. In order to stop our pain, misery and death 
we must stop our false creation in order to attain to that state, 
which Lord Buddha called Nirvana. Nirvana means the cessa- 
tion of the creation of lower desires or of the false concept of 
things and conditions. When we attain to Nirvana we live 
in the God consciousness. Then living in this so-called 
visible world we live not, and acting in this world we act not. 
Whatever is done is done by the Almighty God. We simply 
live, move and have our being in Him. Then God's action 
will be interpreted by the material man as our action. Oh ! 
what a grand life this is ! Only those who are awakened will 
understand the deep mystery of this life. But those who are 
still in slumber, under the cover of illusion, will not hear the 
voice of the Almighty. Even if they hear, they will not 
understand. Either their false pride or ignorance will keep 
them away from the blissful life. When a man has the right 
concept of life he worships his God in true spirit. He knows 
that one grand universal concept comprises all. That grand 
awakening of which we are speaking comes gradually and 
slowly. At first a man realizes the consciousness in every 
thing. This consciousness is reciprocal. He finds himself ex- 
changing his thought of better understanding of life with the 
things around him. Gradually he comes to the realization of 
the consciousness even in the space. Then he is initiated in 
the mystic universal language which is only spoken by soul, 
and which is without word. That grand symbolical language 
we understand by feeling. It is so silent yet so expressive 
that when we feel it there remains no doubt or misunder- 
standing regarding the truth it speaks. When once we are 
initiated into that language we understand the message of 
trees, flowers, rocks, sun, moon and the stars. It is not poetic 
sentiment as some people are liable to say, but it is a grand 
truth, vital reality. We cannot make anyone understand it, if 

34 



he himself does not try to understand it. We ought not to 
be over-anxious to induce anyone to follow this line of thought. 
We know everyone is coming this way consciously or uncon- 
sciously. If we understand this truth then let us spread it 
broadcast. It is the command of the Almighty God or the 
Great Law of our being that we should bear the message 
of truth to every land and every clime. The truth is open and 
eternal, and it is for all. We ought to remember what the 
Master said, "For verily I say unto you, that many prophets 
and righteous men have desired to see those things which ye 
see and have not seen them ; and to hear those things which 
ye hear, and have not heard them." 

Whether the truth is accepted or rejected we ought not 
to lose our poise and calmness. Whenever we lose our mental 
poise, no matter how great or trivial is the cause, we detach 
ourselves from the truth. The joy which comes to those who 
obey the mandate of their higher self has no comparison. 
When the man obeys and follows the lead of his higher con- 
cept he does his duty. If he wants to realize still higher con- 
cept he ought not to do anything else. The Almighty law of 
supply always knows what is his want and it gives ready 
response to his innermost desires. Men with the greater con- 
cept of life do their duty according to their inner prompting 
and leave everything in the hand of Providence. It is a great 
relief to know that we can trust our cares and burdens to the 
Great law of life. The man who knows God and follows Him 
never knows what is want. God never fails us if we can 
have absolute trust in Him. When we know that the kingdom 
of God is within us we are able to free ourselves from our 
cares. Here within ourselves whatever we seek we find. 
The fountainhead of all supply is there. The new psychology 
tells us that it is the sub-conscious plane, and once we can 
reach that plane witha«t desires or thoughts we find ready 
response from it. The sub-conscious mind or Almighty God 
dwells within us. We can find God any time by retiring with- 
in ourselves. What does the word within mean? It means a 

35 



condition unruffled by the external world. The external world 
which is our own creation is constantly reacting upon us wrtlt 
f: the thoughts and ideas which we are sending forth. When 
; I i we stop this reaction from our every day thought-creation of 
III sense desires we reach the within. Then in that stillness of 
I j I unruffled consciousness we receive inspiration direct from 
God. Without the proper understanding of ourselves we can- 
not enter into the Kingdom of God. The Kingdom of God is 
so near yet so far. A little change of concept makes a lot of 
difference. In the plane of idea or thought we travel thou- 
sands of miles in a second. The distance between two ideas 
may be millions of miles, yet it takes but a second to change 
from one idea to another. So many people not knowing about 
the thought world maintain that our thought travels through 
the space. Space there is none in that subtle plane of con- 
sciousness. But looking from the limited concept of life we 
are liable to think that communication between the two 
thought-entities is conducted through the space. If any two 
persons receive the same idea at the same time through their 
minds we account for it by telepathic relation. But we for- 
get to take note of the fact that if any two persons receive an 
idea at the same time from an unknown source it is not due 
to transmission but absorbtion or realization. In one great 
indivisible consciousness we live, move and have our being. 
Our consciousness is the part expression of that omnipresent 
consciousness. There is no detachment or break in that Cos- 
mic Consciousness. If we consider ourselves limited, it is be- 
cause of our limited concept of life. That concept exists only 
in our thought, and with the change of thought that concept 
changes, and vice versa. Consequently a changeable thing 
cannot change that which is unchangeable. In reality there is 
no limitation or cessation in Consciousness. If this world is 
the world of Consciousness there cannot exist any other 
medium except that. Since we reach our own consciousness 
by absorbing the higher idea, we receive by absorbtion or real- 
ization all the ideas and thoughts which in the absolute sense 

36 



are ours, but in the relative sense others. In the Absolute we 
exist whether in reality or in the concept. Consequently noth- 
ing can be realized by us which is not in the Absolute. The 
relative existence is but the conditional existence and the Ab- 
solute is the only real existence. Between two relative exis- 
tences we see nothing but two relative conditions. What we 
call transmission of thoughts and ideas is the absorbtion or 
realization of conditions. One is absorbing the conditions of 
the other, thereby he is coming to realize all that there is in 
that condition. The temporary absorbtion of conditions is 
called telepathy. Then if a message comes to us through so- 
called space it is because of our concept. In the Absolute 
there is no space or time. Space and time are the relative 
conditions. They do not exist apart from our limited concept. 
The people who are living in the material plane will not be 
able to comprehend this truth. Only those who have the 
great spiritual awakening will understand it by absorbtion or 
intuition, but not by reason. If any one wants to receive 
illumination of the divine wisdom let him give himself up to 
the Great Fountainhead of all knowledge. 

When we realize a condition, we become that in the sub- 
jective sense. We, ourselves, are nothing but conditions. 
These conditions hold our relative existence. These condi- 
tions or our thought-creations are at first subjective in the 
relative sense. They mark our individuality. They are con- 
stantly changing from subjective to objective forms. The 
objective or visible forms are as much thought forms as that 
of the subjective. One is only more concentrated expression 
than the other. When we say concentrated expression we do 
not use the term in the literal sense. We use it in the sense 
of a metaphor. It simply means a condition well defined or 
well formed. Whenever an inner condition is well defined it 
approaches near to the objective expression. Then if we see 
it, it is not because it is less subtle than the subjective form, 
but because it is more well defined. To use the illustration of 
an object beyond our sight, at first we do not see it. As it 

37 



gradually approaches nearer to our vision we see it, but not 
distinctly. When it is very near to our sight we see it very 
clearly and in every detail. So a condition which is far from 
our concept does not manifest through us. But when it be- 
comes a part of our being through realization we express it in 
the objective or the so-called visible form. Whenever we 
realize any condition, no matter what it is, we show it in our 
external appearance. We may use all the art to conceal it 
from the critical observers, but it is in vain. That indefin- 
able stamp of the inner condition can be observed in our faces 
and features. Hence there is a reason to believe that all 
forms are the outward expressions of certain inner conditions. 
These conditions may be in us or in the things which repre- 
sent certain forms. Sometimes we see forms which exist 
only in our mind or in us. These forms we generally call illu- 
sory. But as far as the reality of forms is concerned there is 
no difference between the illusory and the so-called real 
forms except in the point of duration. We can take the illus- 
tration of the forms which appear in our dreams. All the 
forms in dreams produce the same feeling in us as they do in 
our waking state. Only these forms exist in more temporary 
conditions than those of the waking state. Even in the wak- 
ing state we see more or less temporary forms. One will 
always exist to our consciousness so long as we remain in this 
limited concept of life, and another is the temporary repro- 
duction of our own mental condition. As far as we are con- 
cerned all forms exist in our relative plane or in our concept. 
So we can just as well say that all forms exist in us. We exist in 
the Absolute, and the Absolute exists in us. Therefore all that 
exists in us also exists in the Absolute. And now we can re- 
verse the statement and say that all that exists in the Absolute 
also exists in us. We, as an individual, exist by our concept, 
that is, we exist as we think ourselves to be. Since we change 
ourselves by changing our thought in regard to ourselves, we 
have no permanent existence. Therefore our existence is 
mortal in the relative sense. Then if we are not what we 

38 



think ourselves to be, we must be something that we are 
not in the relative sense. Nothing can be so self-evident as 
the assertion of one's own existence. Even though we may 
assert something that we are not, yet we are always some- 
thing which we do not assert ourselves to be. Even in a 
false declaration we find a declarer, who stands apart from 
his declaration. It is very easy to understand that a de- 
clarer and his declaration are not the same. This declarer 
must be more than his concept. Let us take the illustration 
of an arch in space. What do we see when we see an arch? 
We see the space temporarily defined by some material which 
has given the space a form. This form cannot possibly be of 
the material which has been used to form the arch, since all 
forms are the space described. It cannot be space either, since 
space is beyond all forms. Then whence comes the form of 
the arch? It is simply an apparent condition of the space 
which has no relation to it in reality. So that something, 
which declares or asserts is not the thing or condition asserted. 
For example, if a beggar asserts that he is a king, it does not 
change his condition. Hence the subject who asserts is not 
changed by its assertion, if that assertion is opposed or con- 
trary to its nature. As a part cannot be its whole so the im- 
mortal cannot be mortal even by declaration. The concept 
which changes does not change that which is the root of all 
concept. As a part view of a picture is not the whole picture 
so our concept is not the Absolute. As gradually removing 
the cover from the picture we change the already exposed 
part, so gradually taking away the veil of ignorance we change 
our lower concept. 

Now the question is, whether the subject or the immortal 
principle can make such assertion as will contradict its own 
nature. If we judge the whole problem from the standpoint 
of the Absolute we can easily find the solution. The Abso- 
lute is beyond all time, space and condition. Therefore its 
action cannot be bound by time. Yet without time we cannot 
think of any action. In order to act we must start from a 

39 



certain point of time and stop at a certain other point. Con- 
sequently there is always a past and future to our action. We 
can never act in the present, since the duration of time which 
we call present is really past. Present tense cannot exist 
in the relative plane. The Absolute alone can exist in the 
present. Now if we say that the Absolute acts we cannot 
conceive its action other than its being. As the sun and its 
rays are inseparable so the Absolute and its action are in- 
separable. The act of living is as much of an act as the act 
of doing. In this sense nothing can exist without its ac- 
tion. Since nothing really exists besides the Absolute, there 
cannot be any other actor. We do not exist except as the part 
of the Absolute. Hence we act too. When a part judges the 
action of the whole its judgment is always at fault. Since 
the part's action is the part action of the whole, its concep- 
tion of its own action may be wrong. There is nothing appar- 
ent in the world of God. What is, always is. What does not 
exist cannot exist. In reality this relative plane does not 
exist, therefore there cannot be any question that the subject, 
the immortal essence can really have relative experiences. 
Leaving aside this philosophical discourse, if we face the 
problem of life as we find it, we solve it in a different man- 
ner. We know that our life is what we believe it to be. Even 
here we maintain our assertion that in reality there is no 
sin, misery or death. But if anyone believes their existence 
they exist to him. In this existence of belief, or thought-life, 
we try to solve a problem according to our concept. 

VI 

One thing we are bound to admit, namely, that there is 
nothing stationary or unchangeable in this life or thought or 
concept. Yet in most cases we are responsible for the change 
we undergo. Change is inevitable in this transitory world, 
but we can make that change to suit ourselves. If that 
change brings us sin, misery and death we are bound to ac- 
cept them according to the law of preference. We can regu- 

40 



late the change in the way we want to. Some people take 
sin, misery and death as settled conditions, therefore they find 
them in every action, according to their interpretation. We 
interpret an action according to our concept. Consequently 
our concept and the interpretation of an action correspond to 
each other. The same action according to our interpretation 
reacts on us differently. So the difference between hell and 
heaven is the difference of their interpretation, according to 
our concept. Now the question is, how are we to change our 
concept at will,? 

We know whenever we consciously put forth effort to 
change it, we are overwhelmed by the enormity of the task, 
and we become so self-conscious that our effort challenges 
the very condition we want to get rid of. The solution of this 
problem is very simple. We are to trust in our Great Ideal. 
When we shift all our responsibilities to our Great Ideal, God, 
we are ever free from the reaction of our past concept. God 
as he is, we know not. We know him as we think him to be. 
If we can ever surrender ourselves to our highest and best 
Ideal we will have nothing to worry us. Then if we live, we 
live not for ourselves, but we live for our Ideal. We never 
feel the burden of cares of the world and the strain of our 
work. When our mind is peaceful and our nerves are quiet 
we are able to manifest superhuman power and energy. In 
fact, we manifest as much power as we realize our Ideal to 
possess. Because we cease to exist and our Ideal lives through 
us. What wonders our concept can work ! No psychology or 
philosophy can show us a better way to the mastery of our self 
than this simple teaching does. What does psychology or phil- 
osophy amount to if it cannot give us a glimpse of the peace 
which we are all seeking? It is through the path of peace we 
reach the goal of peace. If we once strike it, all the trials and 
tribulations of the world cannot lead us astray from the truth. 
What a grand idea it is to think, that Almighty God is our 
guide and protector and He is with us always. When that 
idea inspires our soul to dare and to do, we forget the word 

41 



fear. Can a man go astray when his soul is filled with the idea 
of living and acting God? No ; it is impossible. If a man goes 
astray, it is because he counts more upon the ephemeral things 
than the mandate of his higher self or better understanding. 
Every step we take toward the fullness of life, we feel the arms 
of the Almighty around us. We can interpret it either sym- 
bolically or literally. The grasp of every new and better idea 
is the grasp of God. 

If we follow his mandate, which is Christ, He will be with 
us alway, even unto the end of the world, the material concept. 
Man cannot go alone through the valley of death or material 
concept. He needs a companion to follow him all the way. 
Suggestions of mere words are not sufficient to stimulate his 
mind into hope and courage. Affirmation of the word courage 
may encourage some people, but in the majority of cases it 
excites more fear by inducing self-consciousness. Why not 
then have an Ideal, which will be constantly working through 
you. This Ideal in time becomes real. When we ourselves 
become our Ideal, there cannot remain any doubt in our mind 
regarding its reality. When we feel, live or act a thing it is a 
reality to us. The reality of our lives depends upon our reali- 
zation. That realization may be viewed rightly or wrongly by 
others, but to us it is a real life. Apart from this conscious- 
ness of being we have no other evidence to prove our exist- 
ence. If our realization of certain conditions is our life, it is 
very easy to be what we want to be. If happiness is our goal we 
can be happy by realizing or living that condition. The affir- 
mation of the word happiness may stimulate our mind to 
acquire it, but by feeling that condition we come to the realiza- 
tion. Now the question is, how we can come to feel it. It is 
by holding the thought, that the Great Happiness is manifest- 
ing through us. If we can imagine for a time that it is coming 
and that we are feeling, we will soon begin to feel it. Then 
some people are liable to say, that it is not the real happiness, 
but that it is an imaginary or self-hypnotic condition. Now 
we should like to ask the question, what is the difference be- 

43 



tween the two forms of happiness, as far as our feeling is con- 
cerned. We live by our feeling of realization of conditions. 
Apart from that, this life is of no significance to us in this 
relative plane. Then there cannot be any difference in our 
feeling of a condition except in degrees. When we come right 
down to the fact, we are forced to admit, that all our condi- 
tions are more or less imaginary. The significance of a so- 
called real condition depends upon the imaginary value we put 
upon it. Hence from the beginning to the end we see nothing 
but the continuous play of imagination. Some people main- 
tain, that apart from the mental plane imagination has very 
little value. Therefore the psycho-physical conditions may 
be accounted for as imagination, but the pure and simple 
physical conditions stand alone in their class without any re- 
lation to imagination. It is very hard to discriminate where 
mind begins and where it ends. But we know that up to a cer- 
tain point mind and body are interdependent. Within that 
point mind and body blend so closely together that we cannot 
separate one from the other. At the same time we notice that 
the point we have referred to, is not the same in everybody. 
Then another thing we notice is, that the body can influence 
mind up to a certain limit, but the mind can control the body, 
through proper training, without any limit, as experiments 
have shown. 

They say that physical conditions such as hunger, passion, 
and sensation, are hard to control by the mind. Yet we have 
known cases where these conditions have been successfully con- 
trolled by mind for a certain length of time. From this fact 
the natural supposition is, that they can be controlled for any 
length of time. The question, however, under discussion is the 
question of feeling, which constitutes the reality of our life in 
this relative plane. Feeling belongs to the mind, whether the 
cause be mental or physical. If the physical sensation of 
feeling is the indication of our physical existence then that 
sensation belongs to the mind. Therefore in sleep when part 
of our consciousness is withdrawn from the physical we 

43 



do not have so much physical sensation. It naturally fol- 
lows, that what we call physical is also a part of the mind. 
Since nothing physical can exist to us, without physical 
sensation of some form, we may just as well say, that nothing 
can exist without the mind or being a part of the mind. Since 
we exist in mind only, we can change the mental condition by 
feeling, with the help of imagination. How simple this law of 
life seems to us, once we understand it. For ages the ancient 
seers and sages have studied the problem of mind and tried to 
solve it by reducing it into the objective phenomena. As a 
result of their experiments they found, that there is very little 
difference between the real and unreal phenomena. In the 
Absolute plane, phenomena there are none. In the relative 
plane, as has been already stated, the reality and unreality of 
a phenomenon depends upon the testimony of our senses or 
our concept. If those phenomena which exist long in our con- 
cept in the duration of time be called real, then the so-called 
unreal phenomena cannot be very far from that of the real. 
Therefore the ancient people of the east classed them in the 
category of nescience. Whether a phenomenon is an optical 
delusion or real, it produces the same impression upon our 
mind for the time being. If we are to ascertain the reality of 
an object by the reaction it produces in our mind then the 
object in our optical delusion is real. Anything we can sense 
by sight, touch, and taste we call an object. Why then cannot 
a vision in our optical delusion be called an object? This 
vision of an object we can produce and reproduce in our own 
minds. The same can be reproduced in another's mind by con- 
centrating its picture upon it. It is simply a question of con- 
centrated will and a receptive condition. 

VII 

If the influence of one mind upon another is so great, as to 
change its concept for the time being, why will not the in- 
fluence of the collective minds of our race change our whole 
mental concept? When a few civilized men are thrown into 

44 



contact with uncivilized savages by accident, in a few years 
they are seen to lose some of their pre-acquired manners and 
sensibilities. What once seemed to them unnatural now may 
seem perfectly natural. Our sensibility is a matter of our con- 
cept. With the change of our concept we lose it. So we find 
everything internal and external the production and repro- 
duction of our thought-creation or concept. We have stated 
before that so-called real objects undergo change with our con- 
cept. For example, if a sad accident happens to us in a bright, 
cheery place, we can never consider that place the same any 
more. This simply goes to prove, that with the change of our 
concept, regarding a thing, place or condition we see it 
changed. So the same object is constantly changing before us, 
both in its significance and form. A silver dollar which to a 
child seems large in size and value, will not seem to him the 
same, when he is grown up. AVhenever we meditate upon all 
these things transpiring around us, we find ourselves intro- 
duced into the great philosophy of life. Then we are able to 
take everything at its real valuation. What can give us the 
greater grasp of the situation than the thought or idea that 
we can make or unmake our lives by changing our concept. 
We know that in this relative plane our lives are what we 
make them. Yet it is very hard to convey this idea to others 
by philosophical disquisition. Some things in this life are like 
axioms, they are self-evident to our perception. It is a waste 
of time to try to explain them by reason. The only way we 
know them is by developing discrimination and introspection. 
If we think calmly and quietly we can at once find the reason 
why we cannot deny ourselves. In the first place, in order to 
deny ourselves we must have something which denies. In the 
second place, without admitting the existence ot ourselves we 
cannot deny ourselves. This is a self-evident fact ; yet some 
people would have us believe that such a fact can be disproved 
by the reason. We cannot be indifferent to the question either, 
since everything seems so puzzling in this relative world. As 
in a dream we ask ourselves, whether we are awake or asleep, 

45 



so in this life we want to be sure whether we exist. Some- 
times everything seems to be so dream-like that we demand a 
tangible proof of all that we see and also of our own existence. 
If these things around us are not real, how can we, being the 
observers, be real. It is a scientific fact that a subject and an 
object are so closely related with each other, that one cannot 
exist without the other. If these things around us really dc 
not exist, we also really do not exist. Then it will be foolish 
to argue about things which do not exist. But if we interpret 
it in a different way, we can get the meaning out of it. It is 
this, that we do not exist as we think ourselves to be, but we 
exist as self-existent, so things as we see them do not exist 
except as self-existent. There is but one thing self-evident, and 
that is the Absolute ; hence we and the things exist as the Abso- 
lute. Then in the Absolute there cannot be any creation, or sub- 
ject and object. But we are conscious of living in the world of 
creation; consequently onr denial of this creation will not 
disprove its existence. We must admit that there is a creation 
and in this creation we find conditions which are good and bad 
according to our interpretation. We have already proved that 
in this relative creation good and bad are not opposite to each 
other, but one is comparatively better than the other. In this 
creation, when we lose the God-consciousness we fall from 
paradise. Then sin, misery and death surround us, that is, we 
become more limited than our better understanding will natu- 
rally permit us. We live in such a dark unenlightened condi- 
tion where God's grace or the God-consciousness does not 
enter. We can again regain paradise by using discrimination, 
God only exists, and we live in Him in order to exist. There 
is nothing higher than truth and God is that truth. We retire 
into that truth to live the eternal life. Amen. 

We have already stated that our sensibility is the matter 
of our concept. So are all of our mental faculties. We can 
develop our faculties by bettering our concept. It is a very 
hard and laborious process to develop our faculties by direct 
conscious efifort. According to the old school we have to go 

46 



through long and tedious training in order to accomplish the 
result. But our Yoga science shows us a method to develop 
our inner faculties, which is very simple and effective. When- 
ever we want anything, we first ought to understand the law, 
which supplies all of our demands. The Great All-knowing 
Consciousness, as we use the term in the relative sense, is 
within us. We simply go to Him whenever we want anything or 
want anything done. It does not take very long before we get 
all that we desire. You may take this literally if you want to, 
that we can go direct to God to make our personal demand. 
Why my friend, we can go to God in the same sense as we go 
to any person. No matter how near a person may be to us if 
we are not conscious of his presence he does not exist to our 
consciousness, because we do not get any mental reaction 
from him, which we call recognition of one's presence. When 
we approach a thing, if we are not conscious of its nearness, 
we are just as far away from it. So in this symbolical world 
space exists only in our concept. The measure which we take 
of the space is an imaginary measure. We feel the distance of 
space according to our concept. As our concept changes so 
changes our concept of space. Before the railroad was intro- 
duced New York was to us a great distance from San Fran- 
cisco, but now it is only a few days' journey. Our space con- 
ception regarding the distance between New York and San 
Francisco has undergone a change. So also it is true of this 
earth. The people of dififerent countries now feel neighborly 
to one another, no matter how many thousands of miles may 
lie between them. We ascertain the nearness or distance of an 
object by our consciousness of the relative position we occupy. 
When we are conscious that the Omnipresent God is within us, 
that is, in our calm unruffled condition of mind, we feel Him 
near us. Just be conscious that you are in the ocean of Omni- 
present Consciousness and you will approach God. It is the 
simplest thing on earth, yet it is the hardest thing to those 
who have not the proper understanding. When our concept 
of God is far. He is far from us, and when near He is near us. 

47 



Some people not knowing this maintain that the Great illumi- 
nation comes from above. If they use the word above not in the 
sense of space but as a figure of speech we agree with them. 
In reality this Consciousness has nothing to do with the space. 
It is simply to know something which knows all. In this 
relative plane nothing is so pov/erful an agent to bring about 
change in us as the imagination. We have to imagine a con- 
dition or a thing, in order to get it. The condition and thing 
have no special qualities to satisify our desires. It is our own 
qualities attributed to them, that reflect back on us. When we 
receive the thing we desire, we receive tjie imaginary value of 
it, which exists only in our mind. It will have gp effect on us 
if we do not give any value to it. Giving value or attribute to 
a thing means imagining a value regarding it. We desire the 
value we give to an object, not the object. But for the reason 
we cannot separate one from the other, we desire the obje^Jaon 
account of its value. Hence all desires regarding things arfe 
imaginary. We can gain as mxuch satisfaction from imaginary 
objects as from anything else. For example, an ignorant man 
may be happy with a piece of brass which he believes to be 
gold. He may be disappointed if he is informed about his mis- 
take. Notwithstanding the fact it goes to prove that the gener- 
ally accepted value of a thing is as much of an imaginary 
value as anything in this world. If the community or society 
in which we are living puts an artificial value on a thing, in a 
short time that value becomes real to us. The currency notes 
issued to meet the emergency are the best example for it. If 
an imaginary thing or condition produces the same reaction 
in our mind as would a so-called real thing or condition, we do 
not see the reason why it would not meet the requirement of 
our inner desire. So the wise men of the east say that all our 
desires and their objects are imaginary as far as their values 
are concerned. Of course we admit that the concept which has 
stronger and longer hold upon us will always influence us. 



48 



VIII 

As far as happiness and misery are concerned they are both 
based on imagination. As it has been already stated that the 
reality of this life is its realization or feeling, so happiness and 
misery are a matter of feeling. Our feeling depends upon the 
imaginary value we attribute to things and conditions. In 
order to live the greater life we must feel it. We must draw 
that life to us by the imagination. 

In the Absolute or the soul plane there is no need of drawing 
any thing or condition. Because here all things and conditions 
sink in the ocean of the universal Consciousness. In fact they 
do not exist any more. Figuratively speaking as a small light 
is submerged by a larger light, so these things and conditions 
lose their existence in the great Universal life. Metaphysically 
speaking no thing or condition can exist in the Absolute, since 
it is the only existant. If the imagination is unreal then the 
conditions and things imagined are also unreal. Then there 
cannot be any condition called the God Consciousness. The 
self-existant Absolute does not require any attributes or quali- 
fications. But we know in this relative plane whether a thing 
or a condition is real or unreal. It is always real to us when 
we think it so. Because according to our thought regarding a 
thing or a condition it reacts upon us. This reaction makes 
our lives as we find them. Then our thought regarding the 
greater consciousness ought to react on us and mould our lives 
accordingly. We want the greater consciousness, because we 
are not satisfied with our smaller consciousness. Our con- 
sciousness of which we are conscious is our concept. No 
matter how unreal this concept may be, it is the sum total of 
the impressions wq have received from the things and condi- 
tions, according to the imaginary values put upon them. 
Similarly, by forming the impressions of the greater consci- 
ousness we can have the greater concept. The value which we 
put upon our consciousness makes it small or great. Since 
all values are imaginary, we can reach the greater conscious- 

49 



ness by putting an imaginary value upon it. It is. not the 
denial of the existence of God, as some superficial readers may 
think, but it is the admittance of a God who is above all rela- 
tive conditions. The God with attributes whom we worship 
is the God of our concept, therefore He is not the Absolute. 
Whenever we give any attribute to any thing we limit it, in 
other words we drag it down to the relative plane or the 
plane of comparison. But as we use a thorn to take out an- 
other thorn in our finger, so we destroy one relative concept 
with another. When our purpose is served we do not want 
any of them. Now we know how to reach God. Demanding 
anything of God is to believe that God has it. Whatever God 
has we have too by the reason of our being a part of Him. 
When we say God we mean God as we understand Him in His 
relative plane. Our relative concept of God corresponds to 
our nature. We cannot imagine our God to be more than- our 
mental capacity or our concept permits us. In this sense, we 
are making our own God. Even in this making, the eternal 
truth exists. Whatever might be our concept, our real self 
exists as eternal, indestructible principle. But in this relative 
plane we become what we want to be. The same thing is 
true of our demand, we get what we want. It has been 
already stated that we are part of God, that is, part of our 
highest Ideal. We are not that Ideal, but we bear a close 
relation to it. In this relative world everything, thinking 
makes and unmakes. If Ave can really think that we have a 
thing, we have it. But the suggestion of the polar opposites 
is so strong, we cannot hold that thought without having the 
adverse suggestion, but the thought that our Ideal has it 
and we have a right to share it as part of that Ideal, has no 
adverse suggestion. Whatever belongs to the whole belongs 
also to the part. When we think or believe that our Ideal 
has the thing we want, It really has. Because our thinking 
makes everything. In this sense we make ourselves, we make 
our Ideal, and we make the thing we want. It is always so 
in this relative creation. Where all creation stops we join 

50 



there with the Absolute, the eternal self-existant Principle 
which never changes. Whenever we think of anything with 
a certain attribute, it partakes of the nature of the attribute. 
In reality it is nothing but what we think it to be. Because 
what we think of a thing, the same reacts on us. When we 
think of a condition in such a degree, that we really come 
to believe in its existence, it becomes a living entity. When 
we believe that we have taken poison, though we have not, 
we feel the effect of it just the same. So if we believe in the 
magic power of a stick it has decided influence over us. The 
savage by giving all the higher attributes of God to a piec-e 
of stone has all the sufferings and reward from it. Seeing 
this creative power in man, some people are liable to think 
that man is the only God in this creation. If they think that 
man creates to the extent he understands the God principle 
within him, they will never make a God from man, but they 
will make a man from God. Only the uninitiate will find 
contradiction in my statements. Those who have come to 
the real understanding of the great mystery of life will grasp 
the real meaning of the symbol we call language. They will 
also understand what we meant when we said that we are 
transformed into the qualities of our ideal by thinking it as 
a living and acting principle. The sum and substance of this 
metaphysics is, whatever qualities we attribute to our Ideal, 
the same mould our lives, if we let our Ideal have the full 
right of way in our daily lives. This is one of the greatest 
truths ever known to the metaphysical world. If you want 
to demonstrate any thing, first attribute all the necessary 
qualities to your Ideal, then try to feel that it is manifesting 
through you, and it is your constant companion. Whenever 
you will come to the point of perfect trust, calmness, and 
peace then you will know that your Ideal is coming into life 
or real significance to you. Our Ideal becomes real to the 
extent we put life into it by our thought or imagination. And 
we become the Ideal in the degree we let it manifest through 
us. Whatever we manifest the same we are. When we mani- 

51 



fest the ability to sing, we become a singer. So in everything 
else. If our lives are the expression or manifestation of 
certain qualities we can manifest any quality we desire. It is 
our special privilege to do so, because all the qualities are 
our own creation and they exist only in this relative plane 
in our concept. As all of us have not the same concept so 
we have not the same sense of qualities. The music which 
charms a Chinese will not appeal to the sensitive ears of a 
white man, and vice versa. Yet through training one may 
learn to like a thing for which he has no liking. We begin to 
like a country and the people to the extent we change our- 
selves into their ideas. The only secret of changing ourselves 
into our ideal quality is to let it manifest through us. First 
have the clear picture of its attributes, then always feel that 
it is an acting and moving power in you, then submit your- 
self to the absolute guidance of it. When a man can have 
that trust and repose which adds courage to his conviction, 
he soon comes to live the life of his Ideal. This life is a 
great mystery, yet this mystery is so easily unveiled by the 
magic touch of knowledge. 

IX 

Some people are liable to ask, why should we submit our- 
selves to the guidance of our Ideal, when we know that it has 
no other qualities except what we attribute to it. Now the ques- 
tion is how these attributed qualities ever can have power to 
influence us. This query is natural for those who cannot think 
that an ideal can be anything else but an imaginary condition. 
But we ought not to forget the fact that our every thought 
reacts back on us, according to its nature. Suppose our ideal 
is nothing but our elevated concept, even then we cannot lose 
sight of its potency. Our higher concept reacts on us just as 
much as any thought or concept. Every thought or concept be- 
comes a living force, according to the attributes we give it. In 
this relative plane we cannot conceive of any other life, except 

52 



that which we become conscious of. Life there is in every- 
thing or everything is in one Life. Life alone is self-existant, 
and all other things exist because of that Life. If life alone 
is self-existant then all other things must be some forms of 
life, if they exist at all. However, we cannot recognize life in 
any thing, without being conscious of it. To be conscious of 
life in any thing we first attribute the qualities of life to it. That 
concept reacts on us and brings us to the realization of its 
life. You may call it imagination. Yes ; it is imagination that 
rules the world, and also our relative lives. Without imagina-^ 
tion there will be no creation. Everything we create or con- 
struct by the help of imagination. This imaging or imagining 
gives life to a shadow which reacts on our mind with the same 
force and vitality as any living being. When we are initiated^, 
into the mystery of this creation we find the life in every form 
and attribute. A piece of stone talks to a man when he gives 
attributes of life to it. Its message is so inspirational and de- 
votional that it is simply marvelous. If it is all vague imagina- 
tion of a distorted mind, then whence comes the sanely in- 
spirational message which astounds the scientific mind. If we 
still maintain that it is the imagination regarding the attri- 
butes we give to a thing that affects our mind, then we have to 
admit that those attributes are living qualities. We have al- 
ready stated that the thing without attributes or value has no 
significance to us. In other words a thing is no thing, without 
the value we attach to it. Then the very existence of a thing 
depends upon the recognition we give t6 it on account of its 
peculiar significance. Then our ideal must have a life and 
higher intelligence. There is but one life in this universe, 
therefore we and our ideals are one. The realization of the 
full life makes our life full. The Ideal is simply our life, which 
we already are, but which we have not yet realized. In the ab- 
solute plane everything is and nothing will be. But in the 
relative plane we come to realize the life which always is. This 
ever existant Life is in us and we are in this Life. Hence all , 
these things and our ideals are all in us because we are in them. 

53 



Only by realization we know that it is all true. Those who 
have not the realization let them understand that our ideal 
is our better and greater life, and it can guide us safely 
through the rough road of the world. The man who knows 
that every thing is in God and there cannot be anything, even 
an idea or a thought beyond God, will find God in every thing. 
That does not mean that every thing is God. By giving a living 
attribute to a thing we impart life to it, but not by the exercise 
of our will power. We really make a thing living by giving a 
living attribute to it. In this world of life there cannot exist 
anything but the one life. So when we say we make a thing 
living by our living attribute we simply mean that we become 
conscious of that life which already exists. Our realization or 
non-realization makes a thing existant or non-existant. As 
far as the thing is concerned it may remain just the same. If a 
thing does not exist we cannot conceive its existence. If we 
conceive its existence it certainly exists. If we are convinced 
that it really does not exist in that particular form, then it 
surely exists in some other form. It is then, not the question 
of existence but of form. All that we see must have an ex- 
istence, not in the forms as we see them but in essence. If the 
name of the forms is called matter, then it is a wrong name 
for that which eternally exists. But a wrong name cannot 
change the real nature and property of a thing. As far as we 
are concerned it may react on us according to our interpreta- 
tion. It does not matter what name we give to a thing, but it 
matters what interpretation or meaning we give to that name. 
But we ought to bear this in our mind, that we cannot give 
any name to a thing if it does not exist at all. If we say that 
a piece of wood has no life, it does not prove that it has no life. 
If it does not come up to our definition of life, that simply 
means our definitio|i of life is very limited. We define or give 
definition to a thing according to our concept. Since our con- 
cept changes, our definition cannot be a fixed idea. Our com- 
mon sense will tell us that in this world of life there cannot be 
anything without life. If life is the only thing that exists then 

54 



a thing in itself must be a life. Therefore our definition of life 
is wrong. The thing which is self-existant needs no definition 
to qualify it. We always define a thing in the sense of com- 
parison. The thing which is self-existant and eternal cannot 
have anything to compare with it. Therefore we cannot define 
it. Every thing has an eternal principle called life back of it. 
That means the thing which is nothing but name and form has 
the real essence back of it. That Something which is concealed 
by the wrong name and qualities is beyond all names. There- 
fore to call any thing into life is to go behind and beyond its 
form in our consciousness. As a visible man changes his ex- 
pression with the coming of new life into him, so the visible 
thing when it pulsates with new life changes its expression. 
The new^ life in a thing means our new understanding of its 
existence. Our consciousness makes a thing new or old to us. 
It gives us new power and strength to combat with the cir- 
cumstances which are our own creation. The difference be- 
tween any two persons is their consciousness. Our struggle 
here is to attain to the higher and higher consciousness. It is 
that consciousness that the world is seeking. When v/e see 
a man is trying to master his situation we know that he is 
trying to be more conscious of his own power. Any effort to 
cope with conditions and things is an effort to come into more 
consciousness of power. The Supreme Consciousness is our 
goal. Little by little, step by step we are constantly moving 
towards that goal. When we realize that a consciousness is 
reached by the consciousness, we learn the secret of attaining 
power. We always reach our Ideal Consciousness by being 
conscious of its presence within us. W^hen a consciousness 
communes with a consciousness higher than itself, it evolves 
into it. In this relative plane duality of concept is the natural 
logical consequence. Here in this plane we live the life of 
limited concept. In this plane we stand aloof from the rest of 
the creation. In this limited concept or consciousness we 
struggle to meet conditions, which are our own creation and 
which otherwise do not exist. Logically we know that all con- 

55 



sciousness is within us, or that we are that consciousness. But 
we have not the reaUzation. The problem we face here is 
how we can come into the realization of our Divine Oneness. 
As our life is a concept, so is our Divine Consciousness. By 
changing our smaller concept for the greater concept we be- 
come the greater concept. Some people call our ideal concept 
Subconscious Mind. Instead of Subconscious Mind if we call 
it the Cosmic Consciousness it will be more appropriate. 
Some people may raise an objection to the effect, that since 
our ideal concept is not perfect, it cannot be given the name 
Cosmic Consciousness. We ought not to forget that our con- 
cept of Cosmic Consciousness is also an imperfect concept, 
since we are imperfect. Our ideal concept is always perfect to 
us, or at least we give it the attribute of perfection. Though 
our ideal concept is our own creation on account of the at- 
tributes we give it, yet its power and potency is equal to its 
attributes, because every state or condition exists in the Ab- 
solute and it expresses the eternal life in proportion to our con- 
cept. If we do not doubt our existence, which is our concept, 
then there is no reason to doubt the existence of our Ideal. 
Then whatever attribute we give to our highest Ideal does not 
change its nature if it is ever existant. The attributes change 
us according to our better and greater concept of life, if we 
let them change us. Sub-conscious mind or God is our highest 
concept. According to the attributes we give it, it reacts upon 
us. There are no two minds as some people would have us 
believe. In fact, there is no mind in reality. Any thing which 
has attributes does not exist in the absolute sense. That does 
not change our position in this relative plane. What we think 
or believe, that exists. Our so-called Subconscious Mind is as 
conscious and intelligent as our conscious mind and infinitely 
more so. Whatever we anticipate our Subconscious Mind to 
do, the same it does. Our trust in the qualities we attribute to 
it, facilitates its reaction upon us. Some people, not under- 
standing our meaning, are liable to think we do not believe in 
the higher power. We believe in the higher power just as 

56 



much as we believe in our own existence. It is the belief or 
thought that makes a thing thus and so. Master Jesus laid 
special stress on the belief. What a great mystery lies buried 
in the word belief. 



X 



The Subconsciousness or the great Cosmic Consciousness is 
dispassionate and non-attached. Its action is justified by our 
trust in the qualities we believe it to possess. Our relative ex- 
istence ought not to be judged by the Absolute standard. 
Therefore let us accept that our life is a consciousness, so our 
Subconscious Mind is not a blind latent force in us. Since we 
are consciousness, we have reason to believe that we have 
come from a consciousness. By reaching up for the greater 
consciousness we gradually come to realize it. The concept, 
that on the background of one Great Consciousness we live, 
move, and have our being, is one of the grandest concepts in 
this world. When our Ideal inspires our action we act as divine 
beings. The human side of our nature is transmuted by divine 
concept. As long as we stand apart from the Great Cosmic 
Consciousness we feel the necessity for unity. Nothing estab- 
lishes such a close relationship between us and our great Ideal 
as the thought that It is the moving and acting power in our 
lives. Yet some people are liable to maintain that it is noth- 
ing fbut thought or imagination. We should like to ask them, 
what is not thought or imagination. Sickness, death, happi- 
ness, misery all exist in our thought or imagination. If we 
partake of the nature of the thought we think, why will not 
the thought of the nearness of God affect our being? If you 
think or imagine a person to be your enemy, that thought will 
certainly make an enemy of that person. And that person will 
affect you with the quality of your own thought. 

We are living in a marvelous world. Imagination or thought 
make us either angel or devil. That inner condition which is 
responsible for what comes to us is created by our thought. If 

57 



a person suffers, it is because there is a condition within him^ 
which is his own creation. Similarly if he enjoys, it is due to 
the same reason. Our physical concept of life and the belief 
in disease makes disease manifest through our physical body. 
When we see any part of the body is afflicted we at once seek 
the condition in the very soul or being of the person. If we 
can stir up one's very soul by an ideal concept, or bring about 
gradual change in him by changing his concept we can effect a 
cure, no matter what is his ailment. Sudden spiritual inspira- 
tion is able to cure more ailments than all the known methods. 
No cure is so permanent as the cure effected by the spiritual 
uplift, because it changes a person's entire nature and makes 
a new being of him. When a person becomes new, his old 
condition is cast off as it were. The simple trust in the higher 
power elevates our concept and makes us a new being. The 
more we think of the higher power, the more we receive that 
power. The quality of thought always affects us and our na- 
ture is transformed by it. If we want to be Godly we must 
think of God, and try to see Him in everything and every ac- 
tion. Nothing gives us such a sense of peace and security as 
the thought, that everything is the gift of the Almighty and 
every action is His will. Even in so-called misfortune, if we 
try to see the hand of God we can have peace and consolation. 
Not only that, we rise from the creation of mari to that of God. 
We make a thing spiritual by giving it a spiritual concept. 
In this sense we change a thing in its significance. A changed 
thing has a changed effect on us. We ought to think that any 
gift of Spirit cannot be anything but spiritual. Hence all that 
we see is spiritual. When we use the word spirit we do not 
mean anything opposite to matter. We simply mean a condi- 
tion beyond the range of limitation. It also indicates the 
higher power and wisdom. We ought not to forget that our 
thought makes a thing spiritual or material. As far as the 
thing itself is concerned it is always the same. In this sense 
all that we see is absolute. So long as we live in this relative 
consciousness we give relative attributes to the Absolute, mak- 

58. 



ing it appear relative. There is no other way for us to estab- 
lish unity with the Absolute God. We must love our higher 
Ideal as a living personality. It is through love, one concept 
approaches the other. To love means to live the life of the 
object we love. The life of an object is its value, which gives 
it a certain significance. When we think of that value we be- 
come that value ourselves. This is why we call love unity. It 
fuses up two conditional existences into one. Then, again," 
through the quality of love we become loving. Therefore we 
ought to think of loving everything and all things. Once we 
come to the realization of the quality of love, it is easy for us 
to love our highest Ideal. Whenever we live the life of any 
person, we love him. Since we may not know how the real 
person is, we love him as we think him to be. This attraction 
for the person is due to the quality which we attribute to him 
and which is within us. Really we love the thing which is 
within us and not without. But in this relative plane, a thing 
and its attribute mean the same thing to us. Because we can- 
not separate a thing from its attribute. Hence the attribute is 
the significance of a thing, or what makes a thing as we know 
it. Therefore when we love a thing we hold its picture, with 
all its attributes, within us. The picture which we hold in our 
mind seems to effect a change in us according to its quality 
or qualities. W^e have discovered that by holding the thought 
of God in us we become God-like in attributes. Some people 
are of the opinion that a mental picture of a thing or a condi- 
tion changes us into its likeness. How far we become like our 
mental picture depends upon how far our attributed qualities 
correspond to it. W^e generally change into the likeness of the 
qualities of a thing, not into that thing. If we think of God and 
pray to Him without having a clear conception of His attri- 
butes we may not derive any benefit therefrom. A clear con- 
ception of an attribute transforms our nature into it. As a 
piece of iron put in the furnace takes the quality of the fire, 
so our mind conceiving the divine Ideal partakes of its attri- 
butes. 

59 



In these present days we often hear people speak of vibra- 
tions. Very few people have the right concept of it. What we 
call mental vibrations are nothing but our mental concepts or 
consciousness. Whatever we are conscious of, the same af- 
fects our mind according to its quality or qualities. These 
effects of qualities of things or thoughts are our vibrations. 
These vibrations we can transmit to others, as we use the term 
transmit, in the relative sense. When a person enters our room 
with discontentment or anger we feel his mental condition if 
we are sensitive. We can change our vibration into any quality 
by the quality of thought. They say every molecule of our 
body vibrates with our inner vibration or consciousness. Our 
body expresses the quality of a vibration. If our body is weak 
we can make it strong by setting up a vibration of strength. 
It is very hard for us to set up a vibration which opposes the 
one we already have in us. It generally creates a conflict in our 
mind, which is anything but conducive of the best result. The 
best method we know to change the vibration is to put our 
whole being in the divine furnace of power. That is to say, 
hold the thought that your body and mind belong to the Great 
Power. When we vibrate, we vibrate through our general con- 
cept. Therefore the result cannot be greater than our con- 
cept. Whenever any part of our body is afflicted we can make 
it right by giving that part of the body to the great Power of 
health. The moment we realize the Great Health is manifest 
ing through us we are cured. Some people may pray to God 
to heal them. If they get well at all, it is because of their 
faith in the healing power of God. Here also we find the in- 
fluence of the quality of concept. When a person realizes or 
knows that God, All-Health, is manifesting through him he 
gets well. By holding before him that Ideal he sets up a vibra- 
tion within him which produces a corresponding vibration in 
his body, and specially in the afflicted part. The higher quality 
of thought produces the higher vibration. We ought not to 
forget that a diseased condition is also vibration from our con- 
cept. Those who have the vague abstract idea of God or the 

60 



power of All-Health scarcely get any benefit by their affirma- 
tion or thought. If anyone wants to demonstrate this law, let 
him try to understand more of it, instead of affirming words 
without comprehending their meaning. When one under- 
stands or realizes this law, there will be no need of any af- 
firmations. 



XI 



Some people try to hold the thought or affirmation that Al- 
mighty God is healing their ailments. This thought is good in 
its way. It may benefit some people if they have the realiza- 
tion of the God power. One defect of that affirmation is, that 
it may suggest a condition which is adverse to health, as when 
we say, *'God is making me well," or "I'm getting well," at the 
same time admitting a condition to the contrary. Even our 
higher thought expresses through the quality of our concept. 
If we let the sunlight pass through a colored glass it takes the 
color of the medium through which it passes. 

There are people, who, on account of their deep concentra- 
tion or strong faith, can overcome the difficulty of adverse sug- 
gestion. Now we must find the system which works in all 
cases. We have stated many times, we state again, that we 
are to leave all our troubles and cares to our highest Ideal. 
We do not believe in affirming or denying a condition. We 
simply believe in always manifesting the Divine Power and 
in living in that consciousness. At first we ought to have a 
clear idea of the attributes we give to our Ideal, and then we 
ought to give ourselves or the affli-cted part of our body to its 
care. Like quality of thought produces the like quality of 
vibration. When we raise the vibration of an afflicted part into 
the plane of our Ideal it is cured, because the quality of thought 
transforms it into its nature. We can demonstrate over our 
pains and aches in a short time, if we can form the right con- 
cept of this truth. By the silent thought or discourse within 
ourselves we gradually come to the proper understanding of 

61 



the law. To the extent we feel or realize that our afflicted part 
or condition belongs to a higher power, we receive the benefit. 
When we are conscious of owning our body, its vibration cor- 
responds to that of our inner condition and concept. But when 
we are conscious that it is owned by a higher power its vibra- 
tion changes according to the quality of concept regarding our 
Ideal. Some people think too much of their physical body. 
They live in the physical, because they believe they exist only 
in the physical body, which they admit to be limited and per- 
ishable. It is not so much the thought of the body that makes 
them physical, but it is the quality of thought regarding it. 
This concept of quality creates a mental condition which cor- 
responds to that of the physical. In fact, a mental condition is 
also physical. It is the concept which differentiates mind from 
the body. In reality there is no difference between the mind 
and the body. It is like a lighted lamp in a room at night. The 
greater the distance from the centre of light the less is the 
power of light. Yet it is the same light all through the room. 
So our body is also mind, only one stands further in our con- 
cept or consciousness than the other. Therefore a person think- 
ing of his body too much, as separate from his mind, lowers 
his concept of life in such a degree that he partakes of all the 
qualities of that concept. That is why he is seen to suffer from 
all kinds of physical and mental ailments. The very thought of 
the body makes us conscious regarding things and conditions 
which belong to the concept. The best way to change our 
physical concept is to submit ourselves to a greater Power. 

Those who trust in the greater power with the proper un- 
derstanding never are in want of anything. They enjoy perfect 
health because peace abides with them. They draw unto them 
all that they need. To draw a thing to one's self simply means 
to arrive at the consciousness of possession. Everything ex- 
ists within us. Because God is the only life and that life is 
the only thing. We being that life, are ourselves all things we 
see and desire. In the relative concept of life we may not real- 
ize it, but it does not change the position which the Absolute 

62 



occupies. We know it is very hard for many to be conscious 
of possessing their desired objects. It is only a matter of reali- 
zation. The only way we can come into the realization is to 
trust in our highest Ideal. This Ideal never fails us if we can 
have the perfect trust. This knowledge is the only knowledge 
worth having. Because when we have this knowledge we have 
•everything we want. This knowledge in itself is the fulfillment 
of all desires. A man can afford to forget all the discourse put 
in this book, but he cannot afford to lose the knowledge which 
this book is trying to convey. Remember that if this life is a 
Reality then our highest Ideal, God, is a Reality. God will be 
of no significance to us in this relative plane, if we do not exist. 
The truth about this life is that we can make it what we want 
to. We can raise our concept of life to divine heights, or lower 
it to the very depths of ignorance. But it is the understanding 
which gives us power to move, act, and manifest whatever 
concept we desire to manifest. We can have whatever we 
want, if we know the law of our being. If we abhor suffering 
there is no need to suffer. We can avoid suffering only then, 
when we have the full knowledge of this law. It is not the 
condition which causes us to suffer, but our interpretation 
thereof. 

Nothing influences our destiny so much as the imagination. 
What a wonderful hold it has upon our lives. . We cannot con- 
sider ourselves without recognizing its most potent power. All 
of our creations, mental and physical, depend upon its univer- 
sal potency. It seems as though every atom of this universe 
is revolving in its sphere and doing its bidding. This whole 
fanciful, unreal creation, is becoming real by its magic touch. 

We are all proud of our higher sentiment and finer feeling. 
It will be impossible for us to conceive of them without the 
help of imagination. In fact, they are the creation of imagina- 
tion. With the widening of our mental horizon we want to 
have a greater grasp of our greater Ideal. This Ideal is at first 
a fanciful creation of the imagination. Then gradually that 
fancy becomes a reality to us as we perceive new life and 

63 



power in it. We naturally desire a condition which we imagine 
will give us greater happiness and comfort. Before we realize 
that condition we try to enjoy it in our imagination. This 
gives us the foretaste of happiness which inspires us to ac- 
tualize that condition. There is an ever progressive element in 
the constitution of our being. One condition gives us the im- 
petus to realize another. In this relative plane we are ever 
desirous of drawing comparison. Therefore any condition com- 
paratively better than the other becomes our choice. It will be 
impossible for us to draw a picture of an unrealized condition 
without the imagination. Our religious sentiment, rational or 
irrational, always can be traced from our desire for better con- 
dition. This desire we partly satisfy in the fanciful creation of 
our imagination. An imagination is not always a vague non- 
, productive thought. When we give an imagination a certain 
quality or attribute it becomes the most productive power in 
the universe. Because by the thought of a certain quality in a 
'thing or a person, we become that quality. Any thought or 
imagination inspiring higher and better condition will make us 
■ higher and better in our concept. If we are conscious of being 
better than yesterday, we are really better. No condition can 
be reality to us which lies beyond our consciousness or imagi- 
nation. The condition which we realize and hope to realize 
is real to us. One condition is real because we have realized 
it and another condition is real because we have the fore- 
glimpse of it in our imagination. Imagination not only gives 
us the realization of the thing and condition we hope for, but 
it also transforms our whole being into its quality. Its ef- 
fect on the mind is great and its effect on the body is not less. 
Our body being the projection of our mind, imagination 
changes our body in ratio it changes the mind. To bring about 
a physical change it is necessary to set up a strong imagination 
which will change the mind or mental concept. Nothing 
changes or moulds our concept so easily as the imagination. 
We have seen people in intense physical suffering instantane- 
ously healed by changing their mental concept through imagi- 

64 



nation. When you are able to see through the whole creation 
you will admit that there is no difference between body and 
mind. There are people who believe that no organic trouble 
can be healed by mind or Divine Power. How ridiculous this 
will seem to those who understand the law of being and who 
know that in the mental plane there is no such thing called or- 
ganic or nervous afflictions. By changing the concept of life 
such diseases as cancer and paralysis have been healed. If 
there has been any failure in any case it is because that desire 
for the Great Ideal, which brings about complete change in be- 
ing has not been aroused. Let anyone change his disposition 
and nature and he will change his whole being. A changed 
man naturally has a changed body and mind. A disease will 
hang on so long as you will nourish the old condition. After 
the recovery from a disease we notice some change in a man, 
though it may not be a complete change. If he falls back 
again to his old condition disease is liable to appear in some 
other form. Disease is nature's warning for a change for the 
better. Change a man not intellectually, but constitutionally, 
and you have cured his disease, no miatter what it is. Let one 
constantly imagine that his higher Ideal is taking possession 
of him and guiding him higher and higher to the highest con- 
ception of life, which we call realization, and he will soon be a 
new man. He will be transformed into the quality of his 
thought or imagination. Therefore we hold before the people 
the highest concept of purity and morality. The very concept 
will make them purer and cleaner men. Some people, not un- 
derstanding this law of being, think that if it is all imagination 
they can do what they please. Some of them give unbridled 
license to their sense desires. If they had but the faint glimpse 
of the fact, that a man is his concept or realization, they would 
have tried to realize a higher Ideal than mere sense gratifica- 
tion. Our sense desires are due to a concept, that they are the 
only things in this life. It is the lack of a higher Ideal and 
higher concept of life which makes a man sensuous. In reality 
there is no pleasure in sense gratification except the imaginary 

65 



value we put to it. Then you will say that your higher senti- 
ments are likewise imagination. Yes, they are imagination, 
but they give us greater pleasure and happiness, therefore they 
are of greater value to us. Change is the law of our relative 
life, because we live a relative concept of life. We are bound 
to draw comparison between two conditions. When we are 
convinced that we derive more pleasure from a thing we have 
not, we must have that thing or we will suffer. From experi- 
ence we know that the moment we believe a thing to be better 
than the thing we already have, we are not satisfied any more 
with that thing. That is the law of our being. A man who 
keeps on progressing is always happy and contented. Imagi- 
nation is a most important factor in our life. At the same time 
it is of no importance without its relative value. When we go 
over the religious history of the world we become doubtful re- 
garding its beneficent work. Think of the most atrocious 
crimes perpetrated in the name of Jesus Christ in the past. 
Protestants and Catholics fought each other with a perfect 
sense of justice. Both imagined they were fighting for the 
right cause. If this was not imagination, then what? What a 
great influence imagination exerts in our life. If we keep on 
imagining a condition for any length of time with sincerity 
and faith that condition materializes to us, and we begin to 
think that condition is right. But when we do not find peace 
and happiness in a condition then we ought to know that that 
condition is not sustained by our better understanding or 
concept. That concept, which brings peace, contentment, love, 
sympathy, understanding, is the concept for us. Fanaticism is 
also a religion. It appeals to those who are emotional and 
superstitious. When a man soars high on the wings of imagi- 
nation to realize an ideal condition promised to him, and is 
carried far away from the bound of reason he is apt to forget 
that his neighbor has the same right and liberty to follow 
whatever religious concept appeals to him most. However 
faulty his concept of the Ideal may be, he nevertheless mani- 
fests the qualities attributed to his Ideal. Being simple, sin- 

66 



cere, and honest, he has the implicit confidence and trust in 
the Almighty power of his Ideal. That is why he is sometimes 
seen to make wonderful demonstrations. Demonstrations are 
demonstrations, they are neither due to good nor evil power. 
It is the man's concept that reflects back on him and makes a 
power good or evil. Then a person may not have the same 
high concept of his Ideal as we have, in a comparative sense, 
yet judging from his power of understanding we cannot help 
but admit that his concept of Ideal is as perfect to him as ours 
to us. The cosmic concept of God which establishes the broth- 
erhood of man and the fatherhood of God is the highest and 
best concept the human mind can conceive of. The next best 
concept is God dwelling within us as a motive power in our 
life. Then comes the concept of God in nature. This concept 
is the beginning of the cosmic concept of God. Here we find 
the nature manifesting the life and intelligence, and reacting 
upon our consciousness with the presence of God. From this 
state we notice the possibility of our reaching that sublime 
height of spiritual unfoldment we call Cosmic Consciousness. 
The other phases of idealism below these are limited by human 
passions and desires. Therefore their worshipers manifest 
through them the qualities attributed to their Ideal in exag- 
gerated forms. In all these we learn this lesson, that the hu- 
man nature is always rushing forward to meet the Divine Na- 
ture. Therefore we fully agree with the statement that re- 
ligion is the primordial instinct in man. Toleration and broth- 
erly love are the basic concept in the teaching of the Master 
Jesus. When we establish unity through love with all that 
manifests God life we live, move, and have our being in the 
vitalizing current of Cosmic Life. God is our Soul of souls. 
He is so near, yet so far away in our concept that unity some- 
times seems to be far off. But if we follow the footsteps of 
the Master Jesus it is easy for tis to establish unity with God. 
By the constant thought of His presence in us we come to feel 
His Presence. Therefore nothing is like the thought, that the 
Almighty God is manifesting through us and guiding us to 

67 



the higher and higher sphere of Hfe or consciousness. The 
higher concept of God makes a man Godly. God is love, and 
love means unity or Yoga. Our supreme goal is "I and my 
Father are one." 



68 



The Light of Christian 
Yoga 

Question. — What is the meaning of Yoga? 

Answer — The literal meaning of Yoga is to join, bind or to 
unite. The special meaning of Yoga is a means by which we 
unite ourselves with God, the great universal Principle. 

Question. — What do we mean by the word life in the special 
sense of the term? 

Answer. — We mean that indestructible principle which never 
changes, and which is beyond time, space, and condition. 

Question. — What is huw/in life then? 

Answer. — It is a limited concept of our being which is subject 
to change. We ought to remember that a concept can never 
change that which is unchangeable. A concept is a mere opinion 
or idea regarding our life and the things which seem attached 
to it, but it is not the real life. 

Question. — Can there he anything beyond Life? 

Answer. — No ; there cannot be, since Life is omnipresent, and 
the only principle or thing that ever exists. If Life is all-in-all 
and absolute there cannot exist anything beyond it. 

Axiom. — No two things can occupy the same space. In this 
relative plane, according to this axiom, Omnipresent Life and 
another thing cannot occupy the same space. 

Question. — Can we give any attribute to Life, which is beyond 
time, space and condition? 

Answer. — No ; we cannot give it any attribute. Whenever we 
give any attribute to any thing we limit it. Our concept of our- 
selves being limited, we cannot give any attribute to any thing 
which will not be limited. Then again all attributes or qualities 
are relative. Without the relative concept of a thing, we cannot 
think of its qualities. For example, when we say that a flower 
is red, we convey the idea that it is of no other color but that 
which we call red. We cannot give any attribute to that which 

69 



is the only existant and has nothing to compare with it. There- 
fore it is be3^ond all relative conditions and attributes. 

Question. — Do we not give attribute to Life when we say it is 
Omnipresent f 

Answer. — Yes ; we do. We cannot use the word Omnipresence 
without referring to the space. That which is beyond space 
cannot be of space. Space exists only in our concept. We 
recognize space from our sense of distance. That which is all- 
in-all does not require to go or move anywhere. Therefore, It 
is beyond space. Without referring to space we can only say, 
It simply exists. But to express it through the human concept 
of space, we must say It is Omnipresent. If Life is all-in-all 
then our concept of space must be in that Life. Then again our 
concept of space being in that Life, that Life must be in our 
concept. Take for example, a ring immersed in the sea. As 
the sea exists in the band of the ring, without being limited, so 
the Absolute Life exists in our limited concept without being 
limited. Hence whatever concept of God we may have, we find 
Him in that concept. 

Question. — What is sinf 

Answer. — It generally means a condition detached or divorced 
from the light or truth. It also means limitation or limited 
concept. Whenever we limit ourselves by not giving response 
to the demand of our higher Self or better understanding we sin 
against the law of our being. 

Question. — What do we mean by death of sinful life? 

Answer. — We simply mean an end to the limited concept, 
through many unpleasant experiences or sufferings. Our con- 
cept is our life. Whatever concept it may be, it is ever subject 
to change. In this sense, all lives of limited concept must come 
to an end. Because they are all sinful, mortal lives. 

Question. — What do we mean by mortality? 

Answer. — We mean a relative condition which is subject to 
change. 

Question. — Are we immortal or mortal? 

Answer. — In the relative sense we make ourselves mortal or 

70 



immortal by our thought. In the absolute sense we are always 
immortal, because we are that which is self-existent and with- 
out change. 

Question. — How can we come to the realization of our im- 
mortality? 

Answer. — By forming a relative concept of that which- is im- 
mortal. We partake of the quality of a thought and become that 
quality ourselves. The thought, that we are immortal in es- 
sence, brings us the realization of immortality. 

Question. — What should we do when we find it hard to hold 
the thought of immortality, on account of the opposing sug- 
gestion? 

Answer. — We hold the thought that the immortal essence is 
manifesting through our life and constantly guiding us to the 
goal of realization. 

Question. — How can we come to the realization of our Divine 
Oneness? 

Answer. — By meditating upon the idea that we are coming 
to the realization. If it is too abstract and vague, then let us 
think that the Divinity is manifesting through us and bringing 
us the realization. 

Question. — // one tries to understand the truth and is anxious 
to get realization, hut does not get the desired result, what is he 
to do? 

Answer. — We ought not to try to understand the truth on our 
own responsibility. We ought to surrender ourselves to the ab- 
solute guidance of the Divine Power. Whoever will trust in that 
power and take no thought of himself and his desires will 
receive in time whatever he desires. It is a fixed law which 
never changes or fails. 

Question. — What do we mean by the word demand, and how 
are we to demand any thing of the great universal law of supply? 

Answer. — The real significance of the word demand is mere 
wish or desire. Whenever we demand any thing of the law we 
should simply make our desire known and leave everything to 

71 



its absolute guidance. When we understand the law, nothing 
can be simpler than this. It works miracles. 

Question. — How can we understand this law? 

Answer. — By meditation or dwelling upon the operation of the 
law. The quickest way to come to the understanding of law is 
to leave the matter under the guidance of the Ideal. The under- 
standing, or the realization, comes to those who can live in the 
consciousness that the hand of the Almighty is guiding them. 
Almighty God being within us, by directing our consciousness 
we become conscious of His presence. 

Question. — What is meant by an error thought? 
Answer. — It is a thought that is inharmonious with the great 
principle of Life, 

Question. — Hozi} can we help not holding the error thought, 
as long as we live in this relative concept of life? 

Answer. — Our principal aim is to rise above this changeable 
concept by realizing more of that which is unchangeable. By 
thinking more of that unchangeable principle, we partake of the 
quality of that thought, and thereby rise above the error-thought. 

Question. — Is there any thought called right or wrong? 

Answer. — In reality tnere is no thought called right or wrong. 
But in this relative plane our thought becomes right or wrong 
according to our concept. We judge a thought from the stand- 
point of our better understanding. Therefore each of us de- 
termines a thought right or wrong according to the light in which 
he understands it. In this relative plane we change our opinion 
of right or wrong according to the change of our understanding. 

Question. — What is meant by a concept? 

Answer. — A concept is our opinion or idea regarding ourselves 
and the things pertaining to us. We may also call it our under- 
standing or consciousness. 

Question. — How can we change our concept? 

Answer. — By holding the thought for the better understand- 
ing and believing that some higher power is leading us to the 
better concept of life. 

72 



Question. — Why are we moulded by the nature of our thought f 
Answer. — The nature of thought means its quality. By dwell- 
ing upon a thought of certain quality we become that quality. 
Thus we are moulded or become the nature of our thought. The 
reason we become the nature of our thought, is because of the 
law, that we partake of the quality of thoughts we think. Our 
concept is our thought-creation, and it is our Hfe. The life 
which is created by the nature of thought is also moulded by the 
nature of thought. 

Question. — How can we secure calmness and peace within our- 
selves? 

Answer. — By trusting in our great Ideal, God. When we 
hold the thought, that He is taking care of us and our wants, 
we have nothing to worry us. When we do not worry we have 
calmness and peace within us. 

Question. — What is meant by entering the kingdom of Godf 
Answer. — It means entering into a condition of calmness, 
peace and trust. 

Question. — How do we live, move, and have our being in Godf 
Answer. — We are already in God. In this world of God noth- 
ing can exist but Him. We, by the realization of His pres- 
ence, come to live, move, and have our being in Him. It is 
simply a matter of consciousness. 

Question. — What is an Ideal f 

Answer. — Christian Yoga uses that term in the place of God. 
God being a vague, indefinite term and of mythological origin, 
we use the word Ideal, denoting our highest concept of power 
and intelligence, and which is not arbitrary in deciding our 
destiny. 

Question. — What makes us doubtful of attaining our Ideal f 

Answer. — It is lack of proper understanding of our relation 
with our Ideal which makes us doubtful of attaining it. 

Question. — How can we conquer fear and doubt? 

Answer. — Fear and doubt spring from ignorance and limita- 
tion. We can conquer them by holding the thought that a higher 

73 



power is always protecting us. The more direct way to allay 
them is to manifest the greater power and intelligence. 

Question. — How can we overcome self-conscioiisnessf 

Answer. — By thinking less of ourselves. When we bear our 
own burden we cannot help but think of ourselves. But if we 
can shift all our cares and burdens to our Ideal, by manifesting 
the same, we will have no occasion to think of ourselves. 

Question. — Can we conceive of any thing without the sugges- 
tion of its opposite, such as good and had, light and darkness? 

Answer. — No; not in this relative plane. 

Question. — How can we change the significance of polar oppo- 
sitesf 

Answer. — By using them in the comparative sense, not in the 
opposite. For example, instead of taking darkness as opposed 
to light, we ought to take it in the sense of less light. 

Question. — How can we overcome the suggestion of a polar 
opposite? 

Answer. — By not thinking of it, and by manifesting our Ideal 
through us. 

Question. — What is disease? 

Answer. — It is lack of harmony with our legitimate concept 
or understanding. 

Question. — Where lies the seat of a disease? 

Answer. — It is deep down in our being or in our concept. 

Question. — How can we cure a disease? 

Answer. — By changing our concept for the better. 

Question. — How can we change our concept for the better? 

Answer. — By holding the better quality of thought. 

Question. — In case of sickness, is the thought of health the 
better quality of thought? 

Answer. — Yes, it is, provided it does not make us more con- 
scious of our sickness. 

Question. — What is the best way to regain health in sickness? 

Answer. — Not to deny or affirm sickness, but to let the All- 
Health our Ideal, manifest through us. We manifest our Ideal 
by holding the thought that It is manifesting through us, and 

74 



it has taken possession of our whole being. We are under Its 
absolute guidance. 

Question. — In what respect is this method superior to anything 
else, and what special advantage do we gain? 

Answer. — It does not hold any suggestion of polar opposites, 
anl it brings about a change in us by changing our concept. We 
gain our health quicker than by any thing else, by the quality 
of a higher thought. 

Question. — What is the new discovery of the Christian Yoga 
healing? 

Answer. — The quality of a thought works both physical and 
mental change in our being. When a person thinks of his own 
body, it takes the condition which already exists in him. But 
when he thinks that his body belongs to a higher power, it takes 
the condition or quality of that Ideal. As a piece of iron in a 
blazing furnace partakes of the quality of the fire, so our body 
and mind submitted to the highest Ideal partakes of Its quality. 
If a person can constantly hold the thought that his afflicted part 
belongs to his Ideal he is sure to get well. 

Question. — Can all people hold the thought of their Ideal when 
they suffer from sickness? 

Answer. — Yes; they can if they try, though it may be hard 
in serious illness. 

Question. — What is the best way to reach those who are suffer- 
ing intensely and cannot hold any thought of an Ideal? 

Answer. — They must surrender themselves to the care of some 
one who understands the law and manifests his Higher Ideal. 

Question. — Are all diseases curable? 

Answxr. — Yes ; they are. 

Question. — What about the organic diseases? 

Answer. — There is no such thing as organic disease. Our 
whole physical and mental system is one, no matter by what 
name we call it. This system is sustained by our concept. When 
we are able to change our concept by the higher quality of 
thought, we become free from disease of all forms. 

75 



Question. — Why are some healers more successful in their 
practice than others? 

Answer. — The success of a healer depends upon his faith in 
his power and his patient's faith in him. What he beUeves and 
knows that he radiates. 

Question. — What kind of people make the most successful 
healers? 

Answer. — Those who are plain and simple, and have the grasp 
of the law more by intuition than by reason. That is why the 
plain and simple disciples of the Master Jesus became the best 
healers in the world. 

Question. — Why does the realization or understanding of the 
law surpass all scientific methods of healing? 

Answer. — By realizing the law we are able to determine the 
cause and cure of a disease. 

Question. — Can anyone cure a disease without changing his 
patienfs concept? 

Answer. — If the cure is radical it is impossible to cure any 
one without changing his concept in which lies the seat of a 
disease. 

Question. — How many forms of disease do zve recognize? 

Answer. — Only one. They are all due to one condition. If 
that condition is not changed the radical cure will be impossible. 
When we cure one form of disease in a person and fail in an- 
other form, we know that the cure is not complete. We simply 
change the form but not the cause of disease. 

Question. — What is the difference between Christian Yoga and 
other new methods of healing? 

Answer. — Christian Yoga advocates the surrendering of one- 
self to one's Ideal or highest concept of Power and to manifest 
that Ideal through the being, while other new forms of healing 
believe in affirming for health or the denial of disease. 

Question. — Why are affirmations not always effective? 

Answer. — All affirmations suggest polar opposites. Their ef- 
fectiveness is determined by the mental condition of the one who 
affirms. If a person has strong faith in an affirmation or strong 

76 



concentration, so that an opposite suggestion cannot detract his 
mind, he derives some benefit from an affirmation. We affirm 
for a condition opposite to that which we want to overcome or 
eliminate. If that affirmation suggests this very condition we 
want to overcome it will be ineffective. 

Question. — What can best take the place of affirmations? 

Answer. — The Christian Yoga method, that is to manifest our 
perfect Ideal. 

Question. — What is meant by a positive demand? 

Answer. — It is a demand with positive knowledge. When we 
understand the proper meaning of a demand and are sure of its 
fulfillment that demand is positive. 

Question. — What is the difference between thought and feeling? 
Answer. — A thought is a mental action, while feeling is the 
realization of a thought or a condition. 

Question. — Why should we not resist evil? 

Answer. — Because by resisting evil we become conscious of 
its Power. The more conscious we become of a condition the 
more influence it exerts on us. Every time we try to resist it, 
it becomes stronger in power. In time we are overcome by the 
evil, on account of the quality of thought. 

Question. — How should we overcome evil? 

Answer. — In the first place it is better not to admit evil as 
opposed to good. In the second place it is better not to try to 
overcome it at all. Only by hinking of good we overcome evil, 
by partaking of and radiating the quality of that thought. Every 
time we think evil we become evil. We ought not to forget that 
good overcometh evil, not by the thought of overcoming, but 
by its quality. 

Question. — What is dislike and hate? 

Answer. — It is an inharmonious or discordant feeling within 
oneself. The metaphysical meaning of hate is, taking away a 
quality or qualities from a thing or person, which is equal to 
deducting those qualities from oneself. 

Question. — What is love? 

Answer. — Love is unity. 

77 



/ 



Question. — What is meant by salvation? 

Answer. — Salvation means freedom from the relative concept. 

Question. — What is relative concept? 

Answer. — Concept of relative values regarding things and con- 
ditions. Such as one thing being better than the other, good 
and bad. 

Question. — What is meant by sub-conscious? 

Answer. — The literal meaning of the word is faintly conscious, 
applying to perceptions which are without consciousness or mem- 
ory. Some writers apply that word to a mind, which is supposed 
to be dormant and can be developed by suggestive means. Meta- 
physically, there cannot be a mind without consciousness or mem- 
ory, but there can be a state. That state is relative to us. We 
become conscious to a degree we realize our universal conscious- 
ness. It is rather coming to the consciousness than developing 
consciousness. 

Question. — What is faith ? 

Answer. — The literal meaning of faith is the capacity of the 
soul whereby spiritual truth is apprehended, and spiritual life 
engendered. Faith really means the comprehension of truth by 
intuition and the trust therein. It is knowledge. 

Question. — What is wisdom? 

Answei. — Wisdom means knowledge, specially self-knowledge. 

Question. — Can we not hold an Ideal condition of ourselves 
instead of an Ideal which is distinct from, us? 

Answer. — Yes, we can. But the result may not be as satis- 
factory. In this relative plane we are more or less self-conscious. 
The Ideal condition which we hope for is not a realized condition. 
While we may be trying to reach or realize it our old condition 
may re-assert itself. Because we are liable to be conscious of 
two conditions, the one we want to overcome and the other we 
want to realize. It is very hard for many to control two relative 
conditions without being conscious of both. The condition which 
we have within us will have greater influence over us if we are 
conscious of it, than the one we hope to realize. But when we 
let our Ideal work through us as a living consciousness and we 

78 



are conscious of its action we have very little occasion to think 
of our old condition. At least we have no cause to invite it to 
our consciousness. When we have very little or nothing to do 
with a condition, good or bad, it cannot force itself into our 
consciousness. At the same time by the constant thought of our 
Ideal we partake of its qualities and soon we are transformed 
into them. This is one of the principal points of Christian Yoga. 

Question. — What is the difference between the old orthodox 
idea of God and the Christian Yoga Idealf 

Answer. — The orthodox God is a fixed entity with the arbi- 
trary power to punish and reward a person and who is far away 
from the human being. The Christian Yoga Ideal is a part of 
our being. The relation between us and our Ideal is so close 
that nothing can separate us. Then by the holding of this Ideal 
there is nothing to fear or to lose, but everything to gain. We 
may neglect and drive away our Ideal. It is never offended. 
When we invite It again It comes back to us with the same 
degree of love and cordiality as we extend to It. It is simply 
grand and sublime. It always acts through the reflection of our 
own soul. That permanent, dispassionate, immanent Ideal takes 
the part of any concept we may have of It. Only those who 
have the realization will understand it. Those that are without, 
to use the Master's expression, will think we create a God only 
to satisfy our whim. 

Question. — Is there any other God aside from the one we 
create? 

Answer. — We create no God, we simply create a concept of 
Him. In this relative plane we see everything according to our 
concept. Above our concept, if a thing exists at all, it must be 
the Absolute. So we do not create anything in the sense of 
creator since there is nothing to create, everything is, but we 
create a concept regarding something that exists permanently. 
This concept gives us the idea of form. In this universe only one 
thing exists and that thing is beyond all change and form. These 
forms as we see them around us are not the real forms of that 
which eternally exists, but these forms are the creation of our 

79 



concept. Therefore, when we come to the reaHzation of the 
Supreme One, all these forms vanish from our sight. We see 
nothing but God. Some people, through mistake, call this visible 
universe also God. This visible universe exists only in our 
concept, in reality it does not exist. Our concept regarding a 
thing and the thing itself is not one and the same. Yet without 
something real we cannot form a concept. Consequently a con- 
cept, right or wrong, always refers to some thing which is reality 
and Truth. Whatever may be our concept of God and the uni- 
verse, it always means the same thing, that is, it is a concept of 
something which is real and permanent. 

Question. — What is the best way to worship Godf 
Answer. — Anyway we may think best for us. No matter in 
what form or concept we worship God with the proper under- 
standing and in spirit, we reach the goal of realization. 

Question. — In what spirit should we worship Godf 
Answer. — We are not to worship a form or concept but the 
great principle which it represents. 

Question. — Is it possible to worship God without a form or a 
concept f 

Answer. — Not as long as we exf.ot in this relative plane and 
concept. Form does not necessarily always mean a visible form, 
it also means an idea. The word form or concept means the 
same thing. Because all visible and invisible forms are nothing 
but our ideas or concepts. 

Question. — How can we come to the realization of the absolute 
Godf 

Answer. — By giving Him higher and higher attributes and 
meditating upon them. 

Question. — Why does the idea of unity with the absolute God 
unsettle the mind of many people, and cause them to feel a sense 
of loss and discomfortf 

Answer. — Because they are attached to their material con- 
ditions or concepts. 

80 



Question. — What is the best way to unfold their con- 
sciousness f 

Answer. — First to form a definite concept of their Ideal and 
next to let that Ideal have full sway in their lives. 

Question. — What are they to do if they have desires for the 
material things and pleasures which we know to he unreal? 

Answer. — Our desires are never satisfied if we keep on feed- 
ing them. However, our desires for the material things come 
from our concept. Only by changing the concept, one can rise 
above all material desires. If anyone wants his desires fulfilled 
he must learn to leave everything in the hands of his Ideal. 
Whenever we receive anything as a gift of our Ideal we enjoy 
it on account of the higher quality of that thought. 

Question. — How can we love our Ideal which is not tangible? 

Answer. — We always love the attributed quality or qualities 
to a thing or a person. Without imagining those qualities 
in our object of love we cannot love it. It matters very little 
whether it possesses those qualities or not, though we make our- 
selves believe that it possesses them. Sometimes our attributed 
qualities may correspond to that which the object is manifesting 
through its concept. However, whenever we attribute any quality 
to a thing or a person we simply attribute that which is within 
us. In fact we love that which is within us, but not any object 
or person outside of us. Therefore we can love the Ideal which 
is within us and manifesting through us by attributing our 
desired qualities. 

Question. — What do we mean when we say, our concept needs 
more life? 

Answer. — It means our concept needs expansion, that is, a 
wider concept of life. To be conscious of more life is to 
express more life. 

Question. — Can the qualities attributed to an imaginary object 
appear in an objective form? 

Answer. — ^Yes, they can, though that form may be invisible 
to others. By stronger concentration we can manifest it to 

81 



others, provided there is no counteracting thought in operation. 
But the less we discuss such a subject the better it is for us. By 
discussing it and trying to produce phenomena of that sort we 
distract our attention from the real goal of life. We ought to 
remember that we always take the quality of the thought we 
think. 

Question. — How can we materialize our desires without con- 
centrating upon ou/r desired objects? 

Answer. — In this objective plane every action has reaction, 
whenever we desire any thing, according to the quality of thought 
it reacts upon us. Concentration and the quality or nature of a 
desire for an object, are not the same. A quality of a desire 
changes us, because we become that quality ourselves by holding 
it in our minds. We naturally find response from objects which 
correspond to our being or concept. Our desires are materialized 
to the extent our concept corresponds to the desired object. In 
other words whenever we deserve anything it comes to us 
whether we solicit it or not. Hence materialization of our 
desires means changing our concepts into the attributed qualities 
of the object we desire. If our mind is not disturbed or 
ruffled our nature is transformed quickly into the quality of a 
thought or of a desire. A mere wish on our part for a thing 
is enough to bring response from the great Law of supply. 
When we understand the law we never desire anything which 
is not best for our spiritual unfoldment. Peace and calmness 
we must have first, before we attempt to demonstrate the law. 
By surrendering ourselves to the absolute guidance of our Ideal 
we can easily secure calmness and peace. 

Question. — What is the value of concentration then? 

Answer. — Concentration stops the distraction of our mind, 
that is, it holds our minds to one point. It is conducive to 
the best results in our work. 

Question. — How com we develop our concentration? 
Answer. — By thinking less of it and being more interested in 
the subject at hand. 

82 



Question. — How can we get interested in a subject which we 
do not like? 

Answer. — By cultivating a liking for it and imagining it is 
not tedious. 

Question. — How can we develop a liking for a subject? 

Answer. — By thinking that it is not we but our Ideal that is 
liking it. It is easy to solve all our difficulties, trials and tribu- 
lations through our Ideal. 

Question. — How can we gain understanding and peace when 
overwhelmed with the problems and mysteries of this life? 

Answer. — By letting our Ideal guide us. In the fullness of 
time, that is, when we are ready to grasp, our Ideal will reveal 
to us whatever is necessary for our unfoldment. 

Question. — Can suffering bring spiritual unfoldment? 

Answer. — There is no such condition called suffering in reality. 
By admitting the condition of suffering in our concept we have 
suffering. That is why we suffer from it. The condition which 
we call suffering is inevitable in this relative plane if we believe 
in it. It simply indicates an effort on the part of our being to 
come out of the old condition. A person who is ever progres- 
sive or ever giving response to his better understanding knows 
no suffering. Therefore suffering is a wise provision of the 
law of our being to lead us on and on to the better life and 
understanding. Yes, it helps our spiritual unfoldment to the 
extent we understand its purpose. When we see a new light 
through suffering we become free from it. 

Question. — Does a spiritually minded man suffer from 
physical ailments? 

Answer. — Yes, he does if he believes in the physical ail- 
ments. We do not partake of any quality which we do not 
attribute to our Ideal. 

Question. — Can we cure all cases of disease by the Christian 
Yoga method of healing? 

Answer. — Yes, we can if the patients understand the funda- 
mental principle of the Yoga method. It is so simple yet it 
is so hard for many to have the full grasp of it. If they can 

83 



grasp this one Idea that we partake of the quality of a thought, 
they can be cured. 

Question. — What is the best way to convey to others the idea 
of quality of thought? 

Answer. — By drawing the illustration of a piece of iron in the 
fire. As the piece of iron partakes of the quality of the fire, 
so when we give our afflicted part to our highest Ideal, it partakes 
of Its Quality. 

. Question. — What is the cause of our committing so-called sin? 

Answer. — Because of our ignorance and attachment to the 
old condition. Progress is the law of our being. Whenever 
we fail to give response to the demand of our nature or being 
we commit sin. 

Question. — Is this visible world real? 

Answer. — No; it is not in the absolute sense. But in the 
relative sense everything, which we think to be real is real. 
Even in this unreal world there is a real substance which is 
eternal and immortal. 

Question. — Is there any value in a thing except the value 
which we give to it? 

Answer. — No; the value of a thing exists only in our con- 
cept. This value changes with the change of our concept. That 
goes to prove that there is no permanent value in a thing. 

Question. — Is happiness reality or imagination? 

Answer. — In this relative plane happiness and misery are both 
our concept, due to imagination. 

Question. — // it is all imagination why do we think happiness 
and misery to be real? 

Answer. — They are real if we think them to be so. We can- 
not go beyond our own understanding and feeling, unless we 
rise above it by expanding our concept. 

Question. — Why do we form an attachment for a being, thing 
or condition? 

Answer. — Because we think it is real and a source of happiness. 

Question. — How can we learn to see God in all things? 

Answer. — In the absolute sense nothing exists but God. In 

84 



the relative sense all these things which we see exist in our 
concept. To see God in all things really means to see Him 
in our concept. When we see God in our concept, our concept 
becomes Godly. In other words, our concept manifests Godly 
qualities. That which we manifest, the same we attribute to 
the things we see around us. Now the question is, how can 
we see God in our concept, or how can we enlarge our concept? 
First we take the help of our imagination. With the help of 
our imagination we try to see the living expression of God 
in everything. This imagination at times becomes a reality. 
Then we wake up to find the whole universe pulsating with 
God-life. On looking within we find the same Life is manifesting 
through us. That is to say, when all things come to exist in 
the ocean of divine consciousness we ourselves come to exist in 
the same. All the outside conditions are but the reflection of our 
inner concept or realization. 

Question. — How can a thing come to Life? 

Answer. — Life there is everywhere. In fact we see that life 
in the form of a thing on account of our concept. However, 
to see life in a thing, is to come to the realization of it, through 
our concept, that is why we see the life and the thing as 
spearate from each other although they are one. A thing does 
not come to life, since it is the life misnamed and misconceived, 
but we come to realize that life through our relative concept. 

Question. — Shall we accept this life as an illusion? 

Answer. — An intellectual understanding does not necessarily 
correspond to our realization. We cannot live the life more than 
we have realized. We may live a life in the anticipation of 
greater realization, but that is not our life, since our life is 
what we have realized. If we have really come to the realization 
that this life is an illusion, then there will be no need of asking 
that question. Because we ask a question in order to form a 
correct idea or opinion regarding a thing, 'condition or a person. 
A question indicates a condition of doubt or ignorance, which 
cannot be a positive knowledge or realization. Hence we ought 
to begin our life according to our concept of better understand- 

85 



ing, which does not stand far away from our realization. But 
we ought to always keep the highest Ideal before us. 

Question. — Then what is the use of metaphysical discourse? 

Answer. — The intellectual discourse of such a subject stands 
before us as a beacon light in the distant horizon. It always 
inspires us to march on and on until we have reached the goal 
of realization. Then by reading and studying such a subject we 
come to the realization quicker, by the quality of thought. 

Question. — How often should a person read this metaphysics? 

Answer. — The oftener the better. The more we read the 
more light we receive. 

Question. — Should we read any other treatise while reading 
this metaphysics? 

Answer. — There is no restriction. It is better for us to have 
the full comprehension of this ''Life and the Way" first before 
we take up another book of a similar subject. By centralizing 
our force and doing one thing at a time we gain the best 
results. We ought not to forget the fact, that by reading 
metaphysics we are only able to see a light in our mental vision, 
but by silent work we come to the realization. 

Question. — What is matter? 

Answer. — It depends upon what our concept is regarding it, 
in this relative plane. If, by the word matter we mean something 
opposite to spirit then it does not exist, because it cannot exist. 
Nothing opposite to the Absolute can exist. It is all in all. If 
by matter we mean that which is visible and tangible, then it 
cannot be a reality, since all things visible exist only in our 
concept. If it is the projection or differentiation of spirit, then 
it cannot exist in the absolute sense, since the absolute is beyond 
all change and form. If by matter we mean the miscalled spirit, 
then it is nothing but a name of the Spirit. A name may 
designate an object, but it cannot qualify it. Even the adjective 
which qualifies a noun cannot change the constitutional nature 
of it. Hence if matter is a miscalled name for the Self-existent 
Spirit it cannot have any relation to it. What is matter then? 
Can we deny it? No; for the very reason we have admitted 

86 



its existence by giving it a name we cannot deny it. The thing 
which does not exist does not require to be denied or affirmed. 
Consequently matter exists but it exists only in name. When 
we try to solve the problem from our relative understanding or 
plane we find another side of the question. Since our life is 
real because our concept or thought makes it so, everything 
pertaining to this life is also real. Then matter which is tangible 
to our sense perception is a reality. If everything is real in this 
universe, then matter is self-existent and unchangeable. Then 
matter and spirit are one. But since matter in our concept 
changes, it cannot be unchangeable spirit. Then we cannot 
say that this changeable matter is real. Some people maintain, 
that matter is the quality of spirit, in the same sense as the 
sun rays of the sun. Like the sun and its rays spirit and 
matter are inseparable. The Absolute cannot have a quality, 
since it is all in all and there is nothing to qualify it. A quality 
really belongs to the relative plane where we can compare two 
or more numbers of things. Hence matter cannot be the quality 
of spirit. It is really spirit in name, that is, the spirit is 
so-called and so seen on account of our concept. 
Question. — Is there any life inherent in matter f 
Answer. — No; there cannot be. There cannot be any life in 
a name, but the thing it stands for is the life itself. If we see 
any Hfe in matter at all, it is because of our concept. When we 
see life in anything we see life in our concept. 

Question. — What is the difference between spirit and matter? 

Answer. — Just as much difference as between a person and his 
name. As a person does not change by any name we call him, 
so spirit does not change by the attribute we may give it. 

Question. — What is meant by physical death f 

Answer. — There is no such word as death in the dictionary of 
metaphysics. Death is a belief in the departure of life from the 
physical body. According to the limited concept of the world it 
also means disintegration or destruction. We know this so-called 
physical manifestation is nothing but our concept, which is just 
as unreal as matter. But in the relative concept this body is a 

87 



reality. Like all other so-called real things it is subject to change 
according to our concept. If we have the realization of our real 
Self, we rise above the concept of change. Then we can assume 
and retain any form we want to. Until then this body will un- 
dergo the change, which we call death. 

Question. — Will the person who has the realization ever desire 
to take any form? 

Answer. — No ; then he is above all desire, he is awake from his 
dream. 

Question. — Can any one retain this physical form as long as 
he wants tof ' 

Answer. — Yes ; he can if he understands the law. To retain the 
physical form does not mean to retain the same quality of con- 
cept. It means to give constant response to the demand or re- 
quirement of our higher concepts. The demand of our being is 
the spiritual einfoldment, that is, the change of our lower concept 
into higher. When we cease to give response to that demand, our 
physical body, which is the manifestation of our old concept, be- 
comes old. 

Question. — How can we be happy with misery apparent all 
around usf 

Answer. — By thinking less of the misery. Yes, it is hard to do 
it when we have the misery all around us, because of the con- 
stant suggestion. By depending on our Ideal to adjust conditions 
and living the life of trust and peace, we can be happy under any 
circumstances. 

Question. — Can anyone he healed regardless of his belief? 

Answer. — Yes; if he will conform to a simple requirement he 
will be healed. If he can trust himself entirely to the care of a 
healer and follow his simple directions, he can be healed regard- 
less of his belief. 

Question. — What is spirit? 

Answer. — There is no such thing called spirit as opposite to 
matter. If the term refers to the Absolute then the word means 
that which is everlasting and eternal, above all qualifications. The 
word Spirit was originally used in the sense of invisible energy. 

88 



Then it was understood to be the substance out of which all 
things were created. The next best concept of it was that which 
dwelled in everything and which was indestructible. When the 
transitory nature of things was considered it was found that 
things, which had a beginning, must have an end. Then it be- 
came evident that the spirit which seemed to depart or die with 
the dissolution of matter must be mortal. With the greater 
realization humanity came to know, that spirit was that which 
was self-existent and which was never born and never died. 

Question. — What is immortal? 

Answer. — That which is never born and never dies. The 
thing which has a beginning must have an end. Then, if for the 
sake of argument we say that the essence of things is unchange- 
able, though their forms may be destroyed, then we have to ad- 
mit, that their forms which give us impressions of reality of 
things are not immortal. According to our definition of immor- 
tality this world of form cannot be real or immortal. Hence the 
immortal has no form. 

Question. — Can God he known as He really is? 

Answer. — Yes ; when we know ourself we know God. But 
when we know God as He is we no more exist in this relative 
plane. Then in consciousness we become as one with God. When 
we say we know God we mean the realization of God. What we 
realize, that we are. 

Question. — How shall we convey this truth to others? 

Answer. — By taking no thought, whether it be accepted or re- 
jected. At the same time we must gain power and strength 
in our silent meditation. We cannot give this truth to others, if 
we have not made it our own by the realization. We ought to 
remember that when all external means fail, our inner power and 
realization stands good for us. 

Question. — Does our external effort succeed, if we have not 
the inner power to hack us up? 

Answer. — No; no matter what we undertake to do we can 
never successfully carry it out, if we have not the realization of 
the power within us. 

89 



Question. — Hozv should we know the right time for action? 

Answer. — If we sit calmly and quietly for our Ideal to direct 
us, we will find no difficulty to ascertain it. 

Question. — Can anyone succeed in life without knowing the 
law? 

Answer. — Yes ; he can, but in order to succeed he must uncon- 
sciously follow this law. Success is much easier to attain, if one 
consciously knows and follows the law. 

Question. — What advantage have zve if we folloiv this lazvf 

Answer. — We never worry, fret or spend our time in anxiety 
and restless anticipation. "The right mental condition brings suc- 
cess to us. The proper mental attitude is expressed in the follow- 
ing: "The Lord is my Shepherd, I shall not want." 

Question. — What should we do Ziehen opposition and adversity 
confronts usf 

Answer. — Hold the thought that the Lord is my life and guide 
and I can not have any opposition. The great secret of this life is, 
that our faith in our higher power overcomes all difficulties and 
opposition. In this relative plane our concept is our being, and 
in this domain of concept, higher concept rules the lower. Once 
we understand this law, nothing is so grand and beautiful. 

Question. — Hozv should we act in danger and difficulty? 

Answer. — First, to trust in the guidance of our Ideal and then, 
to follow our inner prompting. We should not plan ahead of time 
by our limited knowledge. 

Question. — Can anyone borrow this truth and preach it as his 
own? 

Answer. — No ; no one can borrow this truth. It is a common 
wealth and it is for those who seek it. Without understanding 
this truth no one can accept it. It belongs to whomsoever under- 
stands it, and our blessing should go with him. 

Question. — How may we inspire others to do their best? 
Answer. — By setting an example before them. 
Question. — What should we do when envy and jealousy over- 
power us? 

Answer.— We should sit quietly and hold the thought, that this 

90 



life belongs to the great Ideal; we have nothing to be jealous of; 
and the same Ideal is working through others ; we are all one in 
that Spirit. 

Question. — What is the best thought to entertain on retiring? 

Answer. — That to-day I have received what I have earned, and 
I am thankful to my great Ideal for manifesting this wisdom 
through me. That nothing comes to me if I do not earn it. What- 
ever I receive is for my greater and higher realization. My life 
and guide is my Ideal and It is always with me. Om peace. 

Question. — Why did Christ tell us to love our enemies? 

x^nswer. — We cannot have any other enemy than the one we 
recognize. Our feeling towards our enemies is anything but kind 
and loving. When we love them they cannot remain our enemies 
any more. / Love is unity and God. By loving our enemies we 
not only become free from the inharmonious thought within our- 
selves, but also we become united with God. We are our worst 
enemy. There cannot be any enemy outside of ourselves. 

Question. — What is imagination? 

Answer. — It is thought with the image in progression. In other 
words, it is more concrete thought than the abstract reasoning. 

Question. — Does imagination make us impracticable? 

Answer. — That depends upon what kind of imagination we in- 
dulge in. If the imagination is synthetic and constructive, that is, 
to a practical end, as we understand the word practical, it cer- 
tainly makes us most practical. 

Question. — To what extent does our constructive ability de- 
pend upon our imagination? 

Answer. — Imagination is the motive power in our mind. 

Question. — What is the difference between thought and imagi- 
nation? 

Answer. — It is the same thing, only the imagination is more 
concrete thought, that is, a thought with a picture. 

Question. — What is the difference between the divine mind 
and the human mind? 

Answer. — If the definition of mind is that which thinks, then 
the divine mind is only the highly conscious human mind. The 

91 



mind thinks because it is subject to relative conditions. If by 
the word divine mind we mean the mind of God or God-mind, 
the Absolute, then we ought not give the attributes of mind to it. 
Any attribute will reduce the Absolute to the mortal or relative 
plane; that cannot be, since it is above all relative conditions. 
Then there cannot be such a thing as divine mind, as distinct from 
the human mind. If God can see without eyes and hear without 
ears. He can certainly think without mind, if it is necessary for 
Him to do so. The self-existent perfect God cannot have any- 
thing to think about. If anything thinks, it is our attributed quali- 
ties, not the absolute God Himself. Any quality we attribute to 
the Absolute reflects back on us. Therefore we see God like and 
in our attributed qualities. Like the sunlight passing through 
a colored glass-pwhen we see the Absolute through our attributed 
qualities, we perceive the divine mind. It is nothing but our 
higher concept or consciousness of ourselves. 

Question. — Is there any mind at allf 

Answer. — Yes and no. In the absolute sense there is no mind. 
In the relative sense there is. Our mind is nothing but the action 
of our relative concept. 

Question. — Does our mind really act? 

Answer. — It does. Nothing can exist without action. Since we 
admit the existence of our mind in our thought, it has its action. 

Question. — How does a thing that exists act? 

Answer. — Existence means the act of living or being. 

Question. — In that sense, can the Divine Mind exist? 

Answer. — ^Yes. But it is not in the sense of thinking. Think- 
ing is an action in quality. Therefore the Divine Mind does not 
think, if we admit its existence. 

Question. — How is our mind the action of our concept? 

Answer. — We have already stated that anything that exists 
acts. Our concept exists, therefore it acts. But our concept, be- 
ing changeable, its action is also changeable. The name of this 
changeable action is the human mind. 

92 



Question. — What reason have we to think that this world is un- 
real? 

Answer. — Anything permanent is real. When we see nothing 
is permanent in this world, we know then that it cannot be real. 

Question. — // the testimony of our senses is unreliable, is it 
not possible that our opinion regarding this world, upon those 
testimonies, may be wrong? 

Answer. — Yes, it is possible. But this world cannot be, as it 
seems to us. If the world is different from the form we see, then 
this particular form of the world is unreal. 

Question. — What then is the real world? 

Answer. — One that never changes. Since nothing is unchange- 
able, but the Absolute, that world cannot be anything bu^. the 
Absolute. 

Question. — Is there any sex in reality? 

Answer. — No. The sex belongs to the world of concept. Since 
everything of this world is unreal, sex cannot be real. Like all 
other things of this relative plane sex exists only in our concept. 
Its relative importance is due to the value we put upon it. 

Question. — Why should we rise above all sex concept in order 
to reach the goal of realization? 

Answer. — Because from our sex concept we incur most of our 
desires and attachments. It is the mother passion of all other pas- 
sions. These passions hold us down to this relative plane of con- 
sciousness. We will never get salvation until we have freed our- 
selves from the bondage of passions. 

Question. — How should we elevate our sex concept? 

Answer. — By giving higher attributes to it; in other words by 
giving spiritual quality to it. 

Question. — Why is our action justified by motive? 

Answer. — Our action has no significance except the interpreta- 
tion we put to it. Motive is that interpretation. Without its re- 
action an action can have any significance to us. We regulate an 
action on account of its reaction upon us. According to our inter- 
pretation an action reacts upon us. For example, if we strike a 
ruffian in o^der to save a defenceless child, we do not feel the re- 

93 



action, which we call remorse, on account of the interpretation 
we put upon our action. 

Question. — To what extent is our concept responsible for the 
interpretation of an action f 

Answer. — To a large extent. Except when we disobey the dic- 
tate of our natural concept. 

Question. — Has diet anything to do with our spiritual unfold- 
ment? 

Answer. — In this world of concept everything depends upon 
our concept. Whatever we eat, we can make spiritual by our 
thought, if we want to. Hence diet has nothing to do with our 
spiritual unfoldment. But those who believe in dieting will have 
the effect therefrom. In our opinion the very importance we at- 
tach to the matter of diet makes us more self-conscious of the 
condition we want to overcome by dieting. We ought not to pay 
any attention to what and when we shall eat. When we feel hun- 
gry we ought to eat and whatever we like best, and what we 
think best. With the realization of this truth there comes a time 
in our life when we do not care what we eat. 

Question. — How shall we spiritualize our food? 

Answer. — By holding the thought that it is the gift of Spirit, 
therefore it is spiritual and wholesome. 

Question. — Why does some food hurt us in spite of our good 
thought regarding it? 

Answer. — In order to trace the cause we have to go back to 
the conditions which are parts of our being. These conditions 
constitute our being, since our concept is the sum total of them. 
Nothing can hurt us which has no corresponding condition or con- 
ditions within us. When our good thought regarding a food does 
not change our general concept, it may hurt us, if it does not agree 
with our nature. By thinking of food as a gift of our higher 
Ideal we can make it agree with us, because the quality of thought 
changes the concept of our being. 

Question. — Why should we take no thought of our physical 
body? 

Answer. — Because by the thought of our physical body we 

94 



recognize the conditions pertaining to the concept of that body. 
Our physical body cannot exceed in quality the conditions of our 
concept. 

Question. — What is the physical concept? 

Answer. — It is the concept of disease and death. 

Question. — How can we overcome this concept? 

Answer. — There is no direct way to overcome it on account 
of the suggestion of polar opposites. There is an indirect way, 
which never fails. It is to think less of ourselves and more of 
our Ideal, and that our Ideal has the absolute control of our 
being. 

Question. — Why can some people not he healed? 

Answer. — Some people are so constituted that they would 
rather die than give up their old concept of life. Their soul seems 
to be ossified by the material concept of life. Were they to shake 
off their lethargy and stand in the name of the Almighty to as- 
sert their own rights, nothing in this universe would keep them 
from getting well. All that they need is more air and light in 
their soul, in order to get well and remain well. 

Question. — What is the principal point to keep in mind in Yoga 
healing? 

Answer. — That the quality of thought changes our concept. 
Disease being in the concept, with its change, disease disappears. 
After curing many complicated diseases we are convinced, that 
nothing is more certain in effecting a cure than this method of 
healing. 

Question. — Can we narrate any instances where we have made 
instantaneous cures? 

Answer. — Yes, we can, though we do not know whether or not 
these cures ought to be called instantaneous. A man who did not 
walk without crutches for two years came one day to see us. We 
explained to him the philosophy of the quality of thought, and he 
readily grasped it. Inside of fifteen minutes he walked home 
without crutches. Since then he has been well. One day we were 
called to attend a young man who was confined to his bed for 
'many weeks. The physicians diagnosed his case as abscess in the 

95 



kidneys. We gave him only one treatment and told him to get up 
and dress, which he did. He has been well ever since. One treat- 
ment cured a bedridden young girl. We could cite many other 
cases. 

Question. — What is required to he a successful healerf 
Answer. — The realization of the fact that a disease exists only 
in one's concept, and the physical body is the outward expression 
of that concept. That, by changing the concept by the higher 
quality of thought or idea, we can cure so-called physical dis- 
eases. When one has the full grasp of this truth he can be a 
successful healer. 

Question. — What is the principal obstacle to be a Yoga healerf 

Answer. — It is the concept of the physical body as a solid mass, 
regulated by a physical law. With the grosser concept of the 
physical body we make our power of healing grosser by the qual- 
ity of thought. Our concept of a certain thing carries our con- 
viction to others by emanation. 

Question. — Can zve make all people receptive? 

Answer. — If they are willing to conform to our instructions we 
can make them receptive. 

Question. — How can we approach a person with this meta- 
physics, if he is opposed to it? 

Answer. — By not introducing this metaphysics at once. At the 
same time we should draw such practical illustrations which will 
appeal to his particular concept. Then we are to tell him about 
the demonstrations that can be made by following the teaching 
of Christian Yoga. 

Question. — What is the relative philosophical concept of m<it- 
terf 

Answer. — Matter is a part of spirit. Like the sun and its rays 
spirit and matter are inseparable, and both permanent. Matter, 
in fact, is the constant manifestation of the action of spirit. Since 
this action indicates the life of spirit, it never ceases to act. Every 
action has a reaction; the action of the spirit is constantly react- 
ing back on Itself. This material creation is due to this re- 
action. As the new action is starting in every moment, so every 

96 



moment, Spirit is having new reaction or creation. These new 
reactions are causing constant change in this creation. Our physi- 
cal body is supposed to be the part action of the spirit and our 
spirit is a part spirit of the whole. 

Question. — // w^ are all one how can telepathic relation be es- 
tablished between two persons f 

Answer. — Our concept sustains our individuality. The concept 
gives us the sense of space and duality of life. Since in reality 
no thought or idea can be outside of us, the real meaning of 
telepathy is the recognition of a thought of our own concept at- 
tributed to a different individuality, which we believe to receive 
through the space. With the realization of our higher concept we 
are able to understand the real meaning and cause of telepathy. 
Until we have come to the realization we have to work through 
the relative concept and be satisfied with the relative explanation. 

Question. — Is financial demonstration a part of Yoga teaching f 

Answer. — Christian Yoga lays special stress on the quality of 
thought. If our concept of finance is a means for physical com- 
fort, we doubt whether anyone can profit by it. Knowing that a 
thing has not any quality or power except what we vest in it, we 
cannot rely on finance as a medium of happiness. If, by living a 
spiritual life and trusting in the all-provident wisdom of our Ideal, 
we can get whatever we wish, there is no need of our making 
finance a special point. A man ought not to sell his higher con- 
cept of life to the God of mammon. We ought not to forget, that 
fortune hardly follows those who run after it, but it always fol- 
lows those who have gained mastery over it. 

Question. — What is the best way to master the financial condi- 
tion f 

Answer. — To think as little as we can about it and to trust 
everything in the unerring guidance of our Ideal. To express a 
mere wish with the proper understanding of the law of our being 
is sufiicient for any purpose. The only thing necessary is the un- 
derstanding and trust. 

97 



Question. — Why do people who are studying along this line lay 
special stress on the financial problem? 

Answer. — It is due to two distinct reasons. One is the popular 
demand of this particular age, and another may be due to limited 
concept of life. 

Question. — Is it not proper to teach the people first how to free 
themselves from the financial worry and then give them the 
higher spiritual teaching? 

Answer. — That purpose can be served by teaching them the 
right way of living. If any one demands more wealth than he 
needs he transgresses the law of his being; that is, he confines 
himself more to his limited concept of life. Greed is not the cure 
of poverty or poverty the cure of greed. It is the understanding 
of the law which makes us free from both poverty and greed. 
By spiritualizing the concept of wealth we learn to appreciate the 
true value of it. 

Question. — What is the best prayer we can offer when we are in 
want? 

Answer. — The Lord is my Shepherd and I shall not want. 

Question. — If we are to trust in the guidance of our Ideal for 
everything, what is the use of putting forth any external effort? 

Answer. — There is no need of putting forth meaningless exter- 
nal effort, except what is necessary in order to follow the man- 
date of our Ideal. If it directs us to do a certain thing we ought 
to do it, not as our work but as the work of our Ideal. 

Question. — How may we know that Christian Yoga is teaching 
the truth? 

Answer. — By referring our question to our Ideal. When we 
ask our Ideal to answer any question we receive the answer by 
waiting in silence. 

Question. — How can we realize our oneness with God? 

Answer. — By surrendering everything to Him. By giving every- 
thing to our higher Ideal we become that Ideal ourselves by the 
quality of thought. 

Question. — Has God intelligence like ours? 

Answer. — It has been already stated that the absolute God 

98 



is beyond all attributes. Intelligence is really an attribute. It is 
human concept of life. God has no intelligence, but whew we use 
it in the absolute sense He is intelligence Himself. 

Question. — Is there any knozvlelge beyond reason? 

Answer. — Certainly. Knowledge is God. Beyond human rea- 
son God exists. The reason weighs the matter of which it is 
doubtful, in order to arrive at a right conclusion. But knowledge 
is that part of our life which we know by realization. Many a 
time we may realize conditions or states, which we may not be 
able to prove by reason. 

Question. — What is the reason that we feel more drawn 
towards one soul than another? 

Answer. — It is not a soul drawn to a soul, but it is rather a 
concept drawn to another of a similar nature. Whenever we at- 
tribute some of our favorite qualities to a person, or the person 
himself manifests those qualities, we feel drawn to him. 

Question. — Why do we attribute some of our favorite qualities 
to a certain person? 

Answer. — It is because we associate those qualities with his 
personal appearance or form. The form which we like best on 
account of our inner concept suggests the possibility of its possess- 
ing our favorite qualities. 

Question. — What assurance have we that we shall live after 
our body disintegrates? 

Answer. — This question is suggestive of the relative concept 
of life. We know that we live because we are conscious of our 
existence. It makes no difference whether we live in our 
thought or in reality. No reason can supercede our consciousness 
of being. The only thing we can dispute is, whether we exist in 
the form we think ourselves to exist. We are discussing the ques- 
tion of existence not of form. The consciousness which knows 
that it exists, is not any quality of the so-called physical body. 
We know that our consciousness transcends our physical exist- 
ence. Hence we never lose our consciousness that we exist. 

Question. — Is our consciousness God Consciousness? 

Answer. — Yes, it is. 

99 



Question. — Why then is our consciousness so limited? 

Answer. — The consciousness is in itself nonqualified. But it 
takes the apparent qualities of our concept when it works through 
it. Mine, thine, yours are the qualities of our concept; above 
all these stands the universal Cosmic Consciousness. 

Question. — Why does the universal Consciousness seem to take 
qualities of our relative concept? 

Answer. — It may seem to take the qualities of the relative 
plane, but in reality it does not. The consciousness is above 
qualities. But when we imagine that It takes the qualities, the 
very imagination makes It appear so. Our consciousness is 
really God Consciousness, only our thought or imagination gives 
it the appearance of limitation. But the self-existing Con- 
sciousness can never die, because It is beyond all change, form, 
time, space, and condition; It is the Absolute. 

Question. — What is the constant cause of zvorry? 
Answer. — The lack of faith in the all-providing Law. It is due 
to the limitation we put upon ourself. 

Question. — What is the cause of disease? 

Answer. — The indirect answer has already been given. The 
cause is the stagnation or congestion in our being or concept, 
which is due to neglect in giving response to the change which 
our inner nature demands. 

Question. — How can we know that we are not giving response 
to the demand of our inner nature? 

Answer. — We can know it by the life we live. Whenever we 
do not follow our better understanding we fail to give response 
to our own nature. 

Question. — What is the difference between sin and disease? 

Answer. — Sin is the cause of disease. By making atonement 
for the sin we have committed, we become free from disease 
and death. We make Atonement or at-one-ment by giving our- 
selves to God. Because it is by giving ourselves to our higher 
Ideal we become one with It. 

100 



Question. — Is it desirable to form a strong attachment for a 
being or a condition^ 

Answer. — No, from attachment comes all misery. By giving 
ourselves and all our desired objects to our Lord God we be- 
come free from attachment. 

Question. — Is there such a thing as fate? 

Answer. — Yes, and no. We are the architects of our fate. By 
living a certain way we create a certain condition within us. 
The sum total of these conditions largely determines our future. 

Question. — // it is not due to fate or predestination how can 
a person foresee what is going to happen to others? 

Answer. — Any sensitive person can almost sense the inner 
conditions of those who come near him. From the impression 
of the sum total of their past and present conditions he can 
intuitively feel, where they are going to be led, if they continue 
their old life. It is like the headlight of an automobile, w^hich 
throws light ahead of it in a certain direction. When it is com- 
ing in a certain direction we can see everything ahead of it and 
whither it is bound for. But if it suddenly changes its course 
our prediction will not come true. Fore-telling is the logical 
deduction of fore-glimpse from one's past and present condi- 
tions. 

Question. — What is the highest and best life we can live in this 
plane? 

Answer. — It is the life of self denial and the surrender of our- 
selves to our highest Ideal. When we give our troubles, cares, 
and worries, pains, aches, misery, poverty, sin and death to our 
immortal all-powerful Ideal, we become free from the bondage of 
limitation. By giving our limited concept we gain eternal life. 
That is the only way and that is the only life. 



101 



The Light of the World 

''That ye may he the children of your Father which is in 
heaven; he maketh his sun to rise on the evil and on the good, 
sendeth rain on the just and on the unjust/' ''Be ye therefore 
perfect, even as your Father which is in heaven is perfect." 



We cannot possibly hope to understand the teaching of the 
Master if we do not understand his concept of Hfe. He tried to 
explain his concept of life, both by his words and deeds. He 
discovered that in this vast ocean of life, humanity holds the 
concept of non-life. In spite of this misconcept the eternal con- 
sciousness is manifesting through our consciousness of self-ex- 
istence. Where is there a man, who does not believe in his own 
existence? To ask the question, whether we exist or not, is to 
admit that we exist. That which asks a question exists before 
the question is asked. This consciousness of self-existence is 
a self-evident fact, and needs no proof. The Master discovered 
that it was not the question of existence, but the concept of that 
existence, which was of vast importance and which had the great 
bearing upon our life. That which exists is the absolute eternal 
God. Our existence is in this sense, God's existence. But yet in 
our concept we are so far removed from that consciousness that 
we do not know ourselves as we are. We exist in God-Life, that 
is, we live God-Life in our limited concept. The difference be- 
tween man and God is only in the concept. This concept makes 
a man, man, and God, God. Hence man is not God. Man is the 
limited consciousness of God. That does not mean God is limited 
in his consciousness, it simply means God consciousness is ex- 
pressed through the limited concept, which we call man. What 
we think and are conscious of, that we are. What we think our- 
selves to be, creates us in the quality of that thought. This 
thought creation will always be a limited creation until we have 
come to the realization of our divine oneness. When we become 
as one with the Father we will cease to create our self and let the 

103 



Father's will be done. When we exist in God consciousness as 
God consciousness, we cease to exist as a human being. In that 
day of resurrection and restoration to the full life of conscious- 
ness, we are transformed into the Divine Being. 

Master Jesus realized that before we come to the Divine Con- 
sciousness we must be children of our Father in our conscious- 
ness. Our consciousness of our own individuality is the child of 
that Great Cosmic Consciousness. But in order to understand 
this we must come to the consciousness of the fatherhood of God. 
As the father reproduces himself in the form of his child, so the 
great Cosmic Consciousness appears through our concept. There- 
fore our consciousness is the reproduction or image of the Divine 
consciousness through our concept. The more we give ourselves 
to our Father the more of the Father's consciousness we receive. 
When we return to our Father, like the prodigal son. He takes 
us back and makes us heir to his Divine Consciousness, The 
very thought that we are children of our Father and He is taking 
care of our burdens and cares, gives us greater assurance and 
higher concept of life. The Master knew that all the diseases 
flesh or limited concept is heir to, can be remedied by changing 
one's concept for a higher Ideal. By the power of his divine con- 
sciousness he cast out devils, the old morbid concepts of life. He 
certainly taught his disciples how to heal all the ailments of the 
world. There is but one panacea for all ailments, that is to raise 
a man to the height of divine concept. The Master never recog- 
nized disease, either of physical or so-called mental origin, be- 
cause he knew that man exists as a whole of his concept, not as 
a part. When we see a man, we see him as a whole. Internally 
and externally he is the same individuality. Consequently when 
the Master saw a man afflicted in part He treated the whole 
man. A man's consciousness is indivisible and a disease exists 
in his consciousness. Therefore part affliction in a man means the 
whole affliction. Since a disease and its effect cannot exist, if 
one is not conscious of it, the consciousness is responsible for 
the existence of a disease. The Master knew full well that there 
is but one disease in man and one remedy for it. The limited 

103 



concept is his disease and its remedy is the atonement or the 
realization of Divine oneness. All the different diseases are the 
various expressions of one disease which is chronic in man of 
flesh, or limited concept. When we cure an expression or a form 
of a disease, we do not cure the disease itself. Only by incul- 
cating the divine wisdom in a man and elevating his concept of 
life, can we cure disease. By curing one form or expression of 
disease, we leave a man exposed to the attack of another. There- 
fore such method of healing which inculcates the divine wisdom 
in man and changes the very concept of his being for better, is 
entitled to the name divine healing. Divine healing does not 
mean to use divine power in healing alone, it also means to give 
a person divine concept in order to cure his limited concept. The 
Master Jesus never healed a physical disease, because he did not 
believe in it. He healed a man of his spiritual inertia. He made 
a man whole in his concept. When a man is whole in his con- 
cept he is whole as a man. When he rebuked the multitude for 
their lack of faith and right concept of life, he always had in 
mind their limited concept of life. To the extent he succeeded 
in changing a man into the new life, he was successful in heal- 
ing his ailment. The new life means the new or higher con- 
cept of life. This concept does not mean the mere momentary, 
impulsive sentiment or an intellectual grasp of the philosophical 
discourse of life, it means the vital realization of God's presence 
in one's soul. It is the very God consciousness we so often speak 
of. God consciousness is not really very far from our individual 
consciousness. As we are conscious of our own existence, so 
we can be conscious of God's presence in our consciousness. By 
adding God, our higher concept of life, to our consciousness, we 
can have the realization of the God consciousness. Yet those who 
are far away from God in their concept, never find God in the 
whole universe. Some people, not understanding the law of being, 
think that the great illumination, or Divine consciousness, comes 
like a bright, dazzHng light, which the eyes of ordinary mortals 
cannot endure. When we have the illumination, or come to know 
the truth, we do not notice any dazzling light, we simply become 

104 



conscious of the divine presence. Illumination means the higher 
consciousness. Some people manifest a certain amount of power 
and call it Divine power. It may be the manifestation of Divine 
power, but it may not be the illumination of Divine Conscious- 
ness. Coming to the new light or truth does not mean the in- 
tellectual comprehension of the truth, it means the realization. 
When a man realizes the truth as the I^Iaster taught, he does not 
feel the necessity of doing anything for himself any longer ; he 
lets the Truth do everything for him. He does not rely any more 
on the external means and ways, because he knows full well that 
all things work together for our good and are regulated by an in- 
visible law. The law knows our wants and supplies them accord- 
ing to our need. Therefore he is always calm and peaceful. In 
a degree we lose the hold on the Truth do we worry and fear. 
Do you not know what the Master said? 'Which of you by taking 
thought can add one cubit unto his stature f" What the Master 
meant is, that by taking any thought of ourselves by our limited 
concept we cannot do any more than our concept permits us. 
When we know that there is a power, greater than we have yet 
realized, and that power is the sole master of our being, we can 
perform wonders in the name and with the consciousness of that 
power. Master Jesus always praised God and gave all the credit 
to Him for what He did in His name. By so doing He gained the 
very consciousness which He constantly kept before His mind. 
Then came the time in His life when He was totally merged in 
the Divine Consciousness. That is the time He claimed that who 
had seen Him had seen His Father. The keynote of His whole 
teaching is, that by the constant thought of our Ideal we be- 
come that Ideal. Not only the thought of our Ideal, but any 
thought, if we hold it constantly in our minds will change us into 
its quality. If we hate anything for any length of time we be- 
come hateful ourselves. So the thought that our Ideal is within 
us and acting through us is the nearest road to the greater con- 
sciousness. Our limited concept is like a habit, we have to over- 
come it by establishing another concept. When we put forth 
direct effort to change our concept, we have hardly any chance 

105 



to succeed, because we take more of the condition or nature of a 
thought we are conscious of. The Master Jesus knew it, and 
therefore he showed us the direct and nearest road to the goal of 
reaHzation. A thought without quahty is non-productive. As we 
think so we become does not mean, that a thought without its 
quahty can change us. The ideal quality of thought transforms 
us into that ideal. The Master's disciples made Him their Ideal 
and gave everything to Him, they in return gained the Master's 
life and became like Him in consciousness. Therefore, He said, 
''Give and if shall be given unto you, for the same measure that 
ye mete withal it shall he measured to you again." Then again 
He said, ''The disciple is not above his Master, but everyone 
that is perfect shall be as his Master." By this statement He 
tried to convey that we cannot go beyond our Ideal, but we can 
be as perfect as our Ideal. When He said "Be ye therefore per- 
fect, even as your Father which is in Heaven is perfect," Hei 
showed us the still greater possibility of our unfoldment. When 
a man realizes the Divine Consciousness within him he knows 
that everything is possible with that Consciousness. The very vor- 
tex which is supposed to hold a thing together exists in that 
conscious power. Therefore with the realization of the Divine 
Consciousness, when we wish anything our desire is fulfilled. He 
said, "For verily I say unto you, that zvhosoever shall say unto 
this mountain, be thou removed, and be thou cast into the sea; 
and shall not doubt in his heart, but shall believe that those things 
he saith shall come to pass; he shall have whatsoever he saith." 
Without the Divine Consciousness we cannot have such faith in 
ourselves. When we understand and realize that a vortex of a 
thing is our concept and that concept is in Divine Consciousness 
we simply have a glimpse of the truth, which the Master taught 
and preached. From the height of Divine Consciousness, when 
we command the deadly poison to have no effect on us it loses its 
effect. Because the higher concept of life changes the very root 
of our being. The being which is subject to poison, disease, and 
death exists no more. It is God Almighty's life which commands 
all things of this ephemeral world, to obey its mandate and they 

106 



obey, because the things of the ephemeral world cannot rise above 
their creator. God being the only life, the world of concept exists 
only in name, for that which is eternal and immortal. From the 
height of the spiritual concept, when we survey the whole crea- 
tion of death and mortality we understand how things can obey 
our mandate. 

The Master Jesus taught his disciples and followers to always 
keep the highest Ideal condition before them; because that is the 
only way to salvation. He said to his followers, ''Bless them that 
curse you and pray for them that despitefully use you!' Then he 
said, "Be ye therefore mercifid, as your Father also is merci- 
ful." His concept of Father is so high and elevated and soul in- 
spiring that none but those who are initiated into the mystery of 
life are able to understand it. It is not a father who is far away 
from his son, but it is a Father who is the Life of our lives. 
That Divine consciousness whose little ray is coming through our 
miscalled and misconceived life and individuality is our real 
Father. When we establish unity with the Father by widening 
our consciousness we abide in peace, trust, and harmony. It 
makes no difference who we are, and what kind of life we have 
lived, once we wake up to the consciousness of Divine Power 
within us our salvation is assured. According to the Master, 
when a man repents, that is, when he changes his past concept 
of life into a new concept, he goes to heaven. The Master said 
to those who still held to the old concept of life, "Verily I say 
unto you, That the publicans and the harlots go into the king- 
dom of God before you." The Kingdom of God, the higher inner 
consciousness, where peace, harmony and love abide, is within 
man. A man without changing his old life for the new cannot re- 
tire within. That unruffled condition where the higher conscious- 
ness dwells in our real within. The Master said : "But seek ye 
first the kingdom of God, and his righteousness ; and all these 
things shall be added unto you." Through realization we reach 
that state of calmness and peace which is called the Kingdom of 
God. In this Kingdom all our desires are fulfilled. He again 
said : "Therefore I say unto you, take no thought for your life, 

107 



ivhat ye shall eat, or what ye shall drink, nor yet for your body, 
what ye shall put on. Is not the life more than meat, and the 
body than raiment f Why did he say that? Because by the 
thought of all these things we absorb the quality of the thought 
and avoid the life of trust, peace and happiness. By relying on 
our Ideal and living the life we elevate our concept or conscious- 
ness. By taking thought of the earthly things we cannot make 
them come our way without following the law of our being. Our 
life is regulated by that law; and everything pertaining to this 
hfe likewise is subject to the same law. When we consciously or 
unconsciously create a condition for a thing it will come to us. 
The right way to create the condition for a thing is to trust in 
the great law of supply. What a wonderful significance the word 
trust has ! A man who had been given up by the regular physi- 
cians and whose death was momentarily expected was saved by 
that one concept, trust in ,the decision of the Almighty. You may 
call it suggestion if you want to, it makes very little difference 
as far as the great law is concerned. When this life is given 
into the hand of the Almighty, it is protected. There cannot be 
anything called half trust. When we trust our life in the hand 
of that Great Life we do not care whether we live or die. Be- 
cause to trust in the immortal life is to be immortal. Does the 
fish worry about the water when it lives in the ocean? Why do 
not the people understand this simple law. If your suggestion 
for health gives you health, as you believe it will, why will not 
your suggestion for the greater life and consciousness give you 
the greater life and consciousness. The greater consciousness 
exists, because we attain to it. We also know it has the greater 
power and efficiency, than we ordinarily command, because we 
have many evidences to , that effect. When we know that our 
consciousness of ourselves is very limited and we are constantly 
conscious of that limitation, why should we not resort to such 
means which assure more life to us, and which also mean greater 
efficiency and power to materialize such conditions as we may 
desire, according to our ever growing consciousness. Without the 
consciousness this life will have no significance. No matter what 

108 



it is, that which gives us higher and higher consciousness is our 
reHgion. If we want the realization we must put aside foolish 
pride of earthly position, education, and wisdom. When we are 
divinely inspired we can have wisdom and knowledge which no 
earthly academy can ever teach us. The Godly man receives a 
different kind of education. He receives this education in the 
Kingdom of God and direct from the Almighty. Yes ; God Al- 
mighty teaches us the great lessons of life through inspiration 
and spiritual illumination. We must first be like little children if 
we want to enter into the Kingdom of God. The Master said: 
"Verily I say unto you, whosoever shall not receive the Kingdom 
of God as a little child shall in no wise enter therein." He again 
•said: "Suffer little children to come unto me, and forbid them 
not; for of such is the Kingdom of God" How simple is the 
solution of this life, yet so far away from the concept of those 
who are still in the dense fog of maya or illusion. The sim- 
plicity of a child's faith works wonders. A man who was in a 
terrific cyclone, which demolished several sea coast cities, and 
caused several thousand people to lose their lives, remembered 
the injunction of his spiritual teacher, that whoever trusts in the 
great protecting power of this universe in time of danger, is al- 
ways protected. In spite of the great fury of the cyclone and 
wrecks all around him, he was led to a place of safety in a semi- 
conscious state. The next morning when he woke up from his 
trance condition he found himself so far away from the place 
where he lived that he could hardly come back through the heaps 
of debris without the help of assistance. He came across another 
wonderful case of delivery immediately after this cyclone. When 
he went to an island about forty miles from the coast with the 
relief corps, he saw a little boy of four who was carried away six- 
teen miles over the sea from one island to another by the waves 
which overrun the island, where thousands foimd a watery grave. 
How the little child was saved was long the question of specula- 
tion. It simply goes to prove that in this relative conscious plane 
there exists a law of our being. Whatever happens to us is in 
response to the inner conditions which we create within us. By 

109 



changing our so-called concept we can either change the happen- 
ings or their influence over us. Physical death may approach a 
man in response to the inner conditions of his being, but if he 
knows the law he can overcome death by changing the very 
concept of life wherein lie the conditions. So we can defy disease 
and death by giving ourselves to our higher concept of life. We 
know that sometimes things happen to us which we do not expect. 
This is due to our inner conditions, which we create by the way 
we live and think. We have seen men travel through the forest 
with the absolute trust in God, being never molested by the beasts 
of prey. But those who go through the same place relying upon 
their firearms are often in danger of their lives. How wonderful 
is the invisible conscious plane ! 

The Master, Jesus, made one of the great metaphysical state- 
ments when he said : ''And when ye stand praying, forgive, if ye 
have aught against any : that your Father also which is in Heaven 
may forgive your trespasses." Now the question is, why will it 
be necessary to forgive when we are praying ? The great mystery 
of life is unity. All lives are one. In the degree we understand 
this truth do we understand the meaning of the prayer. Upon 
our understanding of the meaning of prayer depends its answer. 
If we want our prayer answered, we must first establish the unity 
with the great Life, God. God-life being the only life, our lives 
are also God-life. Consequently if we are not in harmony with 
anyone, we cannot be in harmony with God. To forgive is to 

/(/establish harmony or unity. When we establish unity with a 
person with whom we have no unity, God, our heavenly Father, 
establishes unity with us. Therefore the Master said : ''But if 
ye do not forgive, neither will your Father which is in Heaven 
forgive your trespasses." Our trespasses or sins are our limited 
concept, and it works against our better understanding, which 
detach our consciousness from God. The Master was very for- 

/ giving. He was ready to forgive even the worst sinners. Stu- 
dents of the Bible will remember the passage where the scribes 
and Pharisees brought to him the woman taken in adultery. The 
Master said to them who brought the woman before him: "He 

110 



that is without sin among you, let him first cast a stone at her." 
But none dared do it, and, feeling guilty in their conscience, they 
departed one by one. When the Master had lifted up Himself 
and saw none but the woman, he said to her: "Woman, where 
are those thine accusers? Hath no man condemned thee?" She 
said, "No man, Lord." And Jesus said to her: "Neither do I 
condemn thee; go and sin no more." The Master condemned 
very strongly the fault-finding spirit. He knew that it lowers a 
man's moral nature or concept and distracts his attention from 
the spiritual concept of life. Therefore He said : "Why be- 
holdest thou the mote that is in thy brother's eye, but perceivest 
not the beam that is in thine own eye? Either how canst thou 
say to thy brother. Brother, let me pull out the mote that is in 
thine eye, when thou thyself beholdest not the beam that is in 
thine own eye? Thou hypocrite, cast out first the beam out of 
thine own eye, and than shalt thou see clearly to pull out the 
mote that is in thy brother's eye." 

Jesus certainly showed the way to the full life. He showed 
the road of perfect trust, love and forgiveness. Instead of 
denying us the same divine rights and origin which he claimed 
for himself, he confirmed it. Some of his utterances were made 
from the lofty heights of spiritual realization. Therefore those 
who were not within, to quote the Master's words, could not com- 
prehend the meaning when he said: "I am the light of the zvorld: 
he that followeth me shall not walk in darkness, but shall have 
the light of life." What a grand realization the Master had, "I 
am the light of the world." Why should he not be the light of 
the world, when he claimed to be at one with the Father ? A man 
wdio can lose himself entirely in the ocean of Divine Conscious- 
ness cannot exist any more as a man. He is certainly the light, or 
the example of the world. Did he not tell us, "When ye have 
lifted up the Son of man, then shall ye know that I am he, and 
that I do nothing of myself ; but as my Father hath taught me, I 
speak these things." Oh, what a grand concept ! Can there be 
anything more soul-inspiring than this ? Think of the great spirit- 
ual truth, that when we have lifted up the Son of man — that is, 

111 



the concept of the son of man, or flesh — then shall we know that 
he, the concept above the Son of man, is the Christ, our Savior,, 
the Divine Consciousness. Then he says that he does nothing of 
himself, but as his Father, his Divine Consciousness, has taught 
him, he speaks all these things. Here the man Jesus is crucified 
and the Divine Jesus rises in perfect glory to Divine Conscious- 
ness. When the Pharisees said to Him, ''Thou hear est record of 
thyself ; thy record is not true," the Master answered and said 
to them, ''Though I hear record of myself, yet my record is true, 
for I know whence I came, and whither I go; hut ye cannot telt 
whence I come, and whither I go." "Ye judge after the flesh; 
I judge no man. And yet if I judge, my judgment is true; for I 
am not alone, hut I and the Father that sent me. It is also writ- 
ten in your law that the testimony of two men is true. I am one, 
bear witness of myself, and the Father that sent me heareth 
witness of me." When the Master said that "Ye judge after the 
flesh" he meant according to the limited concept, but "I judge no 
man." He meant He did not judge anybody as a man, but as an 
expression of God, or of God Consciousness. Yet if he would 
judge his judgment would be true, because. He being with God, 
or having the realization of God-Consciousness, understood the 
true nature of man. Man has no consciousness except what he 
borrows from God and expresses through his limited concept, "I 
am one, hear witness of myself," that is, bear witness that I and 
my Father are one. My Father, the Divine Consciousness, whom 
I am manifesting now, bears witness of myself. Then they asked, 
"Where is Thy Father?" Jesus answered, "Ye neither know me, 
nor my Father : If ye had known me, ye should have known my 
Father also." "I heing as one with my Father, you would have 
knozun Him had you known me." Then Jesus said again to them : 
"Ye are from beneath; I am from above; ye are from of fli^is 
world; I am not of this world." You maintain your existence 
from your earthly concept of life, and I maintain mine from 
Cosmic Concept. You belong to this world of limitation, but I 
do not. Then Jesus said to them: "If God is your Father, ye 
would love me : for I proceeded forth and came from God; neither 

112 



came I of myself, but He sent me. Why do ye not understand 
my speech? Even because ye cannot hear my word." 

Among many other statements of the Master the following are 
of deep interest: "Therefore doth my Father love me, because 
I lay down my life, that I might take it again." 

"The works that I do in my Father s name, they bear witness 
of me." 

"I and my Father are one." 

''Many good zvorks have I shown you from my Father; for 
which of those works de ye stone me?" The Jews answered him 
saying, ''For a good work we stone thee not; but for blasphemy ; 
and because that thou, being a man, makest thyself God." 

Jesus answered them, "Is it not written in your law, I said. Ye 
are Gods? If he called them Gods, unto whom the word of God 
came, and the scripture cannot be broken; Say ye of him, zuhom 
the Father hath sanctified, and sent into the world. Thou blas- 
phemest; because I said, I am the son of God? If I do not the 
works of my Father, believe me not. But if I do, though ye 
believe not me, believe the works; that ye may knozv, and believe, 
that the Father is in me, and I in Him." 

In another place he said to his disciples : "A new commandment 
I give unto you. That ye love one another ; as I have loved you, 
that ye also love one another." It expressed the great love of the 
Master for his disciples. He wants them to establish the same 
unity with one another as he did with them. He loved them 
and they loved him. In this new commandment he wants them 
to see his spirit in one another. The spirit which means the 
unity with God in the spirit of the Master. He wanted them all 
to realize that spirit among themselves. 

Now the question is what Jesus meant by the word death. If 
we are all of God and from God we cannot die. The eternal im- 
mortal principle in a man never dies. What does die then? It 
is the concept that gives rise to mine, thine and yours; in other 
words, the concept of separate life from God. That which gives 
the eternal consciousness the appearance of mortal or changeable 
being cannot exist in sin or limitation, which is transitory and 

113 



which is not real. This concept, or life of sin cannot have God 
Consciousness because it opposes the unity, with God. The 

^ Master said, '7 go my way, and ye shall seek me, and shall die 
in your sin; whither I go, ye cannot come." It means I lead my 
own life according to my realization, and you may seek me or my 
consciousness, but you cannot come there with your transitory 
concept of life. You, as you understand yourself to be, will die 
or come to an end in your concept of limitation or sin. Man can 
never exist without God. The Godless concept is without God 
or God Life. Therefore it cannot exist. Neither can It reach 
God or God Consciousness when its condition is against that 

> Consciousness. Therefore the Master said, ''Ye are of your 
father the devil, and lusts of your father ye will do. He wcls a 
murderer from the beginning, and abode not in the truth, be- 
cause there is no truth in him. When he speaketh a lie, he 
speaketh of his ozvn : for he is a liar, and the father of it. And be- 
cause I tell you the truth, ye believe me not. Which of you con- 
vince th me of sinf And if I say the truth, why do ye not believe 
me? He that is of God heareth God's zvords; ye therefore hear 
them not, because ye are not of God." All this time the Master 
was speaking of their concept, which is false and untruthful and 
which they think they themselves are. Their limited concept is 
born of the limited concept; that is to say, a limited concept or 
idea produces a limited result. As long as humanity will try to 
see the limitless God with their Godless concept, so long they will 
never see God in their consciousness. The Master had the highest 
concept of God. It was an impersonal, immanent God. The 
Master said, *7 seek not mine own glory; there is one that seeketh 
and judgeth. Verily, verily, I say unto you, if a man keep my 
saying, he shall never see death." That is, when a man observes 
or lives according to his saying he will never have that detach- 
ment or stagnant condition which is called death. When our 
concept is Godless and inharmonious we invite death. Jesus said, 
'7/ / honour myself, my honour is nothing ; it is my Father that 
honour eth m^e ; of zuhom ye say, that He is your God. Yet ye 
have not known him; but I know him: and if I should say, I 

114 

i 



know him not, I shall be a liar like unto you : / know him, and 
keep his sayings. Verily, verily, I say unto you, before Abraham 
was, I am." This last sentence is fraught with deep meaning. 
The "I am'' or 'T consciousness" always exists. It existed be- 
fore Abraham, nay, before everything else. It is God. The 
Master Jesus made this statement from his Cosmic Conscious- 
ness. It seems as though he lived in a dual concept, the Son and 
the Father. Therefore, sometimes he would speak as Father, 
sometimes as his Son. The difference between the two concepts 
is not very great. They say there are many contradictions in 
the Master's sayings. If they will take them from different view 
points, such as Son and Father, they will find no contradictions 
whatever. As a Son he spoke as it became a son, but when he 
spoke as the Father, he assumed all the dignity of the Father. 
How marvelous is the inner plane of consciousness. Judging 
from reason or from cause to effect, we do not at all understand 
the great mystery of this life. Only by realization do we under- 
stand the great mystery of life. By symbolical language we try 
to introduce the great spiritual truth, but the truth always re- 
mains unexpressed to those who have not the realization. 

It has been already stated that the difference between the 
Master's concepts of Father and Son is not very great, except 
when he made reference to the son of man. He said, ''My Father 
worketh hitherto, and I zvork. Verily, verily, I say unto you, the 
Son can do nothing of himself, but zvhat he seeth the Father do : 
for what things soever he doeth, these also doeth the Son like- 
wise. For the Father loveth the Son, and showeth him all things 
that himself doeth : and he will show him greater work than 
these, that ye may marvel. For as the Father raiseth up the dead, 
and quickeneth them; even so the Son quickeneth whom he will." 

Then again he said: "Verily, verily, I say unto you, he that 
heareth my zuord, and believeth on Him that sent me, hath ever- 
lasting life, and shall not come to condemnation; but is passed 
from death unto life." It means who hears his word in his 
spiritual concept and believes in the great Cosmic Consciousness, 

115 



he will have everlasting life or concept. He will be passed from 
the Godless mortal concept to the eternal concept of life. 

Then he said, '^Verily, verily, I say unto you, the hour is com- 
ing, and nozv is, when the dead shall hear the voice of the Son of 
God: and they that hear shall live. For as the Father hath life 
in himself, so hath he given to the Son to have life in himself; 
and given authority to execute judgment also, because he is the 
Son of man/' He has used the terms Son of man and Son of 
God. There is a great difference between the two concepts ; one 
is the Son of limited consciousness and the other is the Son of 
Divine Consciousness. When we have lifted up the Son of man 
he becomes the Son of God, Christ. The Son of man uses his 
judgment and will. But the Son of God lets the Father do 
everything for him or he does as his Father directs him to do. 
When we come down from our God-Consciousness we become 
the son of man again. This is not the state of perfect everlasting 
unity. When the Master was speaking of going to his Father 
for all time he was referring to the everlasting unity, or Divine- 
Consciousness. One realizing the condition of Son of God, when 
we come back to the state of son of man, we are not the same 
man any more. We carry with us the pleasant memory of our 
experience and it makes us a new being. 

When the Master said, that the time was coming when the 
dead should hear the voice of the Son of God, he meant the dead 
or those devoid of spiritual concept would have the spiritual 
concept. Having gained that concept they would live or have 
the concept of life. Speaking about the judgment the Master 
said: "/ can of mine own self do nothing: as I hear I judge; 
and my judgment is just; because I seek not mine own will, hut 
the will of the Father which hath sent me." This will explain 
the following: ''For the Father judgeth no man, but hath com- 
mitted all judgment unto the Son." Since the Father is per- 
fect he has nothing to judge. But the Son seeks the knowledge 
to judge the condition which is helpful for the perfect unity with 
the Father. The Father gives what the Son desires, trusting in 
his power of giving. Therefore the Master said: "Ask, and it 

116 



shall be given you; seek, and ye shall Hud; knock, and it shall he 
opened unto you. For everyone that asketh receiveth; and he 
that seeketh findeth; and to him that knocketh it shall be opened. 
Or, what man is there of you, whom if his son ask bread, will 
give him a stone f If ye, then, being evil, know how to give good 
gifts unto your children, how much more shall your Father 
which is in heaven give goods things to them that ask him." 

What did the Master mean when he said : '7 seek not mine own 
will, but the will of the Father which hath sent me." Why did 
the Master lay so little stress on the personal will? Because 
the Master knew full well that a man's will cannot exceed his 
own concept. The concept which suggests nothing but limitation 
cannot give a man the realization of his unlimited power. For 
example, if we tell a man that by exercising his will he can demon- 
strate whatever he wants to, that will not give him the power to 
exercise his will more than his limited concept permits. The man 
who has lived all his life with the concept of limitation cannot 
easily forget his limitation. The very affirmation for the limit- 
less strength is liable to make him conscious of his limitation. 
The Master knew when we do things according to the will of 
the limitless Father we have no reason to think of our limitation. 
Consequently our action oversteps the bound of our limited con- 
cept of will. The human will, like his concept, cannot bring full 
response from Cosmic Life. But when he places himself under 
the guidance of that Life his own personal will is submerged 
by it. The centre of our personal will is very small and the juris- 
diction it covers is also very limited. When the human mind 
merges into Divine Consciousness it exercises the Divine will. 
Not that the Divine will, like the personal will, needs to put forth 
any effort, but that it acts in response to our inner demand, which 
we make, trusting in the decision of Divine power. In other 
words, by the quality of thought we make that will manifest 
through us. For example, when we put anything near the heat, 
according to its power of absorbtion, it will absorb heat and 
make it its own. So by giving ourselves to God we make the 
Divine will our own. Whatever we ask of the Divine Power we 

117 



receive. That does not mean our mere asking will bring response 
from It. It depends upon how we ask. It means that we must 
ask with perfect understanding, that we are asking from a source 
that can supply our demands. The simple faith or the under- 
standing of the operation of the law is the real secret of askinf^ 
In other words, we receive according to the spirit in which we 
ask. 

The Master said : "Therefore all things whatsoever ye would 
that a man should do to you, do ye even so to them : for this is 
the law and the prophets." It also explains the spirit of our ask- 
ing. The manner of asking justifies its response. In everything 
in our life that law is applicable. By the light of this law we can 
foretell the outcome of a venture. Therefore it is the prophet 
of our actions. 

How we are able to know everything by following the truth 
is well illustrated by the life of the Master Jesus. When he 
displayed the great wisdom the people were astonished and said: 
''Hozv knoweth this man letters, having never learned?" The 
Master answered them and said : ''My doctrine is not mine, hut 
his that sent me. If any man will do his will he shall know of 
the doctrine, whether it he of God, or zvhether I speak of myself. 
He that speaketh of himself seeketh his ozvn glory; hut he that 
seeketh his glory that sent him, the same is true, and no un- 
righteousness is in him." When we understand the Master's life 
we will see its grandeur and beauty. What a deep mystery is 
hidden in his teaching. It is so simple, yet so difficult to under- 
stand in the light of the world by wisdom. Unless we become 
like simple children or we are born again in spirit or spiritual 
concept we cannot understand his teaching. Without living 
the Master's life, even for a short duration we cannot understand 
the inner depth of his Divine nature. The keynote of his whole 
teaching is to trust and surrender ourselves to the great Cosmic 
Life. According to his teaching, it is by giving our smaller life 
we receive the greater life. Whatever we do ourselves, depend- 
ing upon our limited concept, is limited. Therefore by deny- 
ing or affirming a thing or a condition we cannot go beyond our 

118 



concept. Whatever we make and unmake by our personal 
effort is within that limitation. But the concept which widens 
the scope of our soul and brings us in touch with the Cosmic 
Life is the concept of our Master. When with the proper un- 
derstanding of this teaching we rise to the dignity of a Divine 
Being, we drop all earthly conditions. We become new crea- 
tures by changing our old life. Therefore the Master said : "Ver- 
ily, verily, I say unto thee, except a man he horn again, he can- 
not see the kingdom of God." In order to attain to that state of 
perfect trust and peace we must be like little children. There- 
fore, He said : "Verily, verily, I say unto you, except ye he con- 
verted, and become as little children, ye shall not enter into the 
Kingdom of Heaven." 

Again He said: "That which is horn of flesh is flesh; that 
which is horn of the spirit is spirit. Marvel not that I said 
unto thee, 'Ye must he horn again.' " It means that which is 
born of the limited concept is always limited, but that which is 
born of the unlimited concept of spirit is unlimited. Conse- 
quently we must be born again in spiritual concept. Nothing 
but the concept of a boundless immanent God can ever remedy 
the disease of worldliness and set us free from the bondage of 
limitation and death. Let us remember that the Master said: 
"Be ye therefore perfect, even as your Father which is in heaven 
is perfect." Amen. 



119 



From The Absolute to 
The Relative 



That which is never born and never dies, but always exists, 
is the Absolute, God. 



He is eternal, omnipresent, and All in All. Yet He is be- 
yond space, time, condition, change, name and form. He is 
the Absolute. 



That which always is and All In All, cannot be more or less. 
That which is beyond time and space exists only in the 
present. 

(Comment: There is no past and future in the absolute 
sense. All eternity, if we allow such a term, exists only in 
the present. The past and the future indicate time ; but the 
present is an absolute statement, which has no significance 
relative to time. In the relative sense we use the term pres- 
ent as a point of time between the past and the future. But 
there is no such point possible in time, since the future always 
turns into the past. Therefore present is an absolute state- 
ment.) 



That which exists is God. Therefore nothing can exist which 
is not God. The thing which is without beginning and end 
exists only in the absolute permanent sense; for nothing can 
exist which never was and never will be even in the relative 
sense. 

120 



If we exist now, we existed before. If we exist at all we 
exist as God, the Absolute and Eternal, in principle and in 
essence. If we exist in name, we do not exist in reality. But 
the thing which does not exist does not require any denial. 
Therefore if we have to deny our existence, we must admit 
that either we exist as Absolute or in name. 



That which denys or approves, exists, even though it may 
deny or approve itself. Therefore we cannot deny our own 
existence. But that which is denied or approved is unreal 
either in statement or as a substance. 

(Comment : When we deny our own existence we make 
an unreal statement. Because that which denies, exists before 
it denies anything. It cannot deny anything if it does not 
exist. But when we deny something else apart from our- 
selves it does not exist in substance, but in name, because 
there cannot exist more than one thing in the absolute sense. 
Since we cannot deny anything without admitting its exist- 
ence, when we deny an unreal thing we admit at first its 
existence in name.) 



Existence of God cannot be proved as a separate entity from 
ourselves. Because anything outside of ourselves cannot be 
proved as real. The thing which needs to be proved cannot 
be self-existent. That which always exists without any be- 
ginning and end only is real. 



That which is conscious of its own being is real, because 
it is self-evident. That which is self-evident is God. There- 
fore our consciousness of being is God consciousness. Hence 
we and our God are one in the Absolute. 



That which exists is one. Therefore nothing can exist which 
is not one. If we believe that the things around us exist, then 
they must exist as one. 



121 



We always deny or affirm certain conditions, but not the 
real substance. The conditions are no attributes of the sub- 
stance, but they are our own creations through imagination. 
In other words, they are the imaginary values we put upon 
the real substance. 



It is the value we attach to a thing which affects us, but not 
the thing itself. 

(Comment : The relative value of gold, silver, copper, iron, 
etc., are fair examples. It is the imaginary value that causes 
the substance to appear as a thing. Since the value is imagi- 
nary, the thing with which we relate ourselves and which 
affects us is also imaginary. As a substance that thing exists, 
but as a value it does not. Hence a conditional existence is 
equal to no existence. Because it is not real.) 



We always create a thing or a condition by the imagination. 
Anything that needs to be created, or is created is not real 
and self-existent. It does not exist in the absolute sense. Be- 
cause a thing which has a beginning must have an end. A 
created thing has its beginning, therefore it cannot be per- 
manent and real. 



If this universe is created it cannot be real. But if this 
universe exists as an essence of God Himself it is real. This 
will be self-evident because it exists as One with God. The 
universe which we see around us changes, therefore it cannot 
be real, since all changeable things are unreal. But if it is a 
mere imaginary value of the real substance then it is our own 
creation. We will never see the real universe until we are 
acquainted with our real Self. This conditional universe is 
the product of the value we attach to it. The sun, moon, stars, 
men, women, animals, and trees are our own creations in the 
sense as we see them. In the absolute sense they all exist as 
One. They are One. 

(Comment : Now the question is how the things which 

122 



do not really exist can exist in One and are One. If they do 
not exist as real they certainly exist as unreal. Even the 
very unreal thing must stand for something which is real. 
If an unreal thing is a mere imaginary quality or attribute, 
it must be the attribute we give to some thing which is real. 
An attribute may be wrong but it cannot change the sub- 
stance to which we give that attribute. The right or wrong 
attribute must exist for a thing it stands for. Hence all at- 
tributes or things exist for the one real substance. Since they 
stand for one thing they are one in meaning and importance.) 



By coming to know our own self we know the true nature 
of this universe. Because our self-conscious self is^ at one with 
that which is self-existent. 



Different people have different impressions regarding the 
things they see, because they attach different values to them. 



The things which our own imagination creates, our own 
imagination destroys. Our like and dislike, love and hate are 
nothing but our own creation. We create these conditions 
just in image of ourselves or our concept. In other words we 
create them just as we are. 



We are what we imagine ourselves to be. This is our con- 
ditional existence, therefore it is not real. Our imaginary self 
enjoys, suffers, loves and hates, creates and destroys, but our 
real Self is above all these relative conditions. 



This imagination or self creative power can only be over- 
come by imagination of higher quality. By the imagination 
that the absolute God exists in us, we come to realize Him 
by the quality of thought or imagination. By the law of asso- 
ciation we absorb the quality of a thought. 

123 



Health and disease, happiness and misery all belong to our 
conditional or created self. The condition of health or disease 
corresponds to the condition of our non-self. By holding the 
imagination of the real Self we change our non-self and free 
ourselves from the bondage of conditions. We change one 
condition for another by the help of imagination. 



If we admit that God is Omnipresent we cannot think or 
imagine anything beyond Him. We cannot go beyond the 
universal God, even the one of our relative concept. 



If God is all in all he is what we believe Him to be. Yet 
in the absolute sense He is not what we think Him to be. 
Since we cannot think of any thing, which does not stand for 
Him, whatever we think of Him He is that. Even the wrong 
attribute represents the thing for which it stands. Hence our 
concept of God, no matter what is, indicates that which ia 
beyond all concept. 



Our attribute of a thing never can exceed our understanding 
or comprehension. If our understanding is imperfect, our 
attributes cannot be perfect. In the absolute sense there is 
no such state called perfect, because the thing which is beyond 
all qualification, cannot have a relative attribute. Hence we 
will never be able to give a perfect attribute to that which is 
self-existent. Our comprehension of the Absolute means our 
being Absolute. When we become one with God then we will 
reach a state beyond all attributes. That which exists beyond 
all perfections and imperfections is beyond all attributes. 



Whenever we give any attribute to God we limit Him. Be- 
cause our very attribute of the Infinite is after all finite, since 
no finite being can comprehend the Infinite. God is beyond 
all attributes, time, space, and condition ; He is the essence and 
He is that which always exists. 

124 



By whatever name we call God, He is that. If we call Him 
father, mother, brother, sister or friend He becomes that to 
us. He is the sum total of all that exists even in the relative 
sense. 

(Comment: Those who cannot think of God as their Self 
of selves, may come nearer to Him in concept by establishing 
some relation with Him v/hich finds ready response from 
their heart. God, our own real Self reveals Himself to us 
in the form or attribute we want to see Him. Since all 
forms, as they appear before us, are our attributed qualities, 
to something that exists, God appears before us in the forms 
of our attributed qualities.) 



Since, logically two things cannot occupy the same space, 
some people take this visible universe to be God or co-existent 
with God. But this visible universe exists conditionally, there- 
fore it cannot exist in reality. The attributes which make a 
thing appear as we see it, are the product of our imagination. 
Hence they are not real. Consequently this visible universe 
is neither God nor part of Him. 

(Comment: By the attributes we describe or limit that 
which is beyond all relative condition or that which is Abso- 
lute. The Absolute is the only real. By the attributes we try 
to qualify or explain that which is self-evident. The thing 
which never was, cannot be. If we grant that it existed in 
the essence but not in the form, we must admit that that 
form once was not, hence that form is impermanent, and un- 
real in the absolute sense. Then if this universe of form is 
unreal it cannot be God, since no two things can occupy the 
same space. Consequently this universe is neither God nor 
part of God, nor can it be co-existent with Him.) 



What is form then? It is the attribute of that which is be- 
yond all attributes. 

(Comment : As by lines we describe figures in space so by 
the attributes we describe forms or things in God. As lines 



125 



are not space, so attributes are not God. The real definition 
of a form is the supposed limitation by condition of that 
which is limitless. Since a condition is not a thing, but a 
state, the limitless God is not really limited. The space which 
is apparently walled in is after all free. Even in the very wall 
the space exists. So it is in the case of God. He exists even 
in the conditions which are the supposed limitations of Him- 
self. Therefore, no matter in what condition or form we want 
to see God we see Him.) 



They say we exist in God. If we exist at all we must be 
the Absolute God in the Absolute sense. We can neither be 
a part nor created, because that which exists always exists 
without any change or qualification. But when we say we 
exist we mean that we conditionally exist. Our conditional 
self or non-self questions, qualifies and gives names and forms 
occupying the relative positions. This conditional self is 
created, therefore it will not last forever. But when we come 
to the realization of the true Self we gain eternal, immortal 
life. To exist in God really means, in this relative plane to 
exist in the consciousness of God. 



In what sense are we part of God? When we consider this 
conditional or created universe as a part of God. It has been 
proved that this universe neither can be God or a part of Him. 
Since we are a part of this universe by living in it, we cannot 
be a part of God also. Either we must be God in the Absolute 
sense or nothing. But if we take conditions which apparently 
limit the Absolute into parts, like the lines which describe 
forms in the space, we may consider ourselves part of God. 
But these parts are not real, but seeming. 

(Comment: As the space which is walled in is considered 
to be a part of the eternal space, so we may consider our- 
selves as parts of the eternal principle, being limited by the 
conditions. As in the case of space, we know it never can 
be walled in, in the true sense of the word; since the uniform 

126 



space can be found even in the walls so our real Self never 
can be limited by the conditions.) 



Though in the relative or seeming sense we may consider 
ourselves parts of God, or God limited by the conditions, we 
always ought to bear in mind that in reality those parts are 
whole, since there cannot be any break in the Absolute. That 
which exists is the Absolute. 



Relatively speaking that which exists, exists in dimension 
or space, therefore we can conceive its parts. But in the Abso- 
lute sense whatever is, always is and it does not change in 
form, shape, color, condition, space and time. It is beyond all 
attributes. Hence if it has any parts they always were and 
always will be even in the relative sense. But since these 
parts, if they exist at all, cannot be changeable, we being 
changeable cannot be these parts. 



The non-self is like the shadow of the real Self. Its exist- 
ence, however unreal and imaginary it may be, is dependent 
upon the real Self. Hence we say that its existence is derived 
from the source of the real Self. As we are liable to mistake 
a reflection for the real thing, so we are liable to mistake the 
non-self for the real Self. These words, shadow and reflection, 
have been used as figures of speech showing that the very un- 
real thing stands for, or represents some thing real. 

(Comment : We cannot say a thing is unreal if it does not 
exist, though it may not exist in the permanent sense. The 
thing which does not exist does not require our denial or 
affirmation. According to this statement the unreal thing 
exists as a name or reflection of something real. In this 
sense, whatever we think or imagine, exists either as a reflec- 
tion or as something real.) 

127 



As the non-self is not the real Self so the creation of non- 
self is not the real creation. But since we think that our non- 
self is the real Self its creation also is seemingly real to us. 



What we are to-day is the result of the creation of our non- 
self. So we are creators of our own destiny or of ourselves. 
The creative power of the non-self is able to lead us to the 
realization of our real Self. Since non-self creates by imagina- 
tion or by holding a clear picture of a thing or a condition, it 
can also create an ideal of perfection which may bring us the 
realization of our perfect real Self. 



Non-self creates itself by creating a thing or a condition 
for it. While it is creating a thing or a condition by the 
thought or imagination it is transforming itself into the qual- 
ity of the image it is holding in its mind. 

(Comment : Another name for a quality is the value we 
put upon a thing, person or condition. This value transforms 
our non-self into its nature. By the continuous thought of a 
person we grow like him in quality. If that quality is true to his 
physical form, or it corresponds to it, we are liable to look 
like him both in quality and form. If an attributed quality 
does not correspond to a person, by thought of that quality 
we may embody the quality alone. Sometimes we may em- 
body the form of the person too if we strongly associate that 
imaginary quality with his form. Many loving married 
couples by long association have grown to look like brother 
and sister. For the same reason we grow like our mental 
ideal both in quality and form, provided we hold that ideal 
firmly in our mind. It is not only true of our ideal alone, it 
is true of everything.) 



Good and bad, both are the creation of non-self. Good and 
I bad are determined by the values we put upon a thing or a 
[ condition. We put a value upon a thing or a condition ac- 
I cording to our understanding or realization. Our understand- 



128 



ing is relative, hence our understanding of good and bad is 
also relative; that is, it is subject to change. 

By the relative value we determine good or bad. Good is 
that which is relatively superior to bad. Superior value means 
superior understanding. Without working against our own 
better understanding we cannot live a bad life by thinking it 
is good. 



We can change our idea of good into bad and bad into good 
by changing their relative values. But that does not change 
the reaction of our relative understanding. 



Our concept is our life. We can change our life by chang- 
ing our concept. 



The change does not always mean improvement. But the j 
change which improves the relative value of a thing or a con- 
dition does certainly mean improvement. ' 



The superior idea or value of a thing or a condition gives 
our non-self superior creative power. Hence love is the 
greater creative power than hate. It means unity, and it 
widens our lives by adding all unto us. 



Every man is a law unto himself. The name of this law is 
cause and effect. As we sow so shall we reap. Every act 
reacts on us according to our concept of the act. 



As a reaction is just in proportion to an action so an action 
is in exact proportion to our understanding. Our action never 
supersedes our understanding. 



Our conscience is our better understanding. Our action is 
measured by our conscience. When we ignore our conscience 
we sin against our nature. 



129 



In the absolute sense there is no such thing called law. The 
law which we discovered in this relative plane is nothing but 
a relative standard by which we measure the unfoldment of 
our being. We recognize the law by our concept. In fact 
our concept determines the existence of this law. 

(Comment : We know that there is no fixed law that 
governs the human life. The fact that no two persons equally 
suffer by violating the same law conclusively proves that 
there is no fixed law governing the human being. All our 
actions are justified by our concept, but not by a fixed law. 
If this concept means the law then this law is changeable, 
since our concept is changeable.) 



The relative concept is sometimes called the law of evolu- 
tion. As a part does not mean the whole, so a part of the non- 
self does not mean the whole of it. Consequently a part of 
the evolutionary law is applied to a part of the non-self. This 
part of the non-self is the part we consider ourselves to be. 
This part concept determines how the law shall act upon us. 
Therefore this law acts upon us according to our understand- 
ing of the problem of our life. 



It has been already remarked that good is the improvement 
upon bad, and this improvement is determined by the relative 
value we put upon the terms, good and bad. In this sense 
nothing can be called absolutely bad. When we make an im- 
provement upon yesterday's good, its relative value depre- 
ciates and we may call it bad. But in reality there is no such 
condition called bad. It is always good and better. 



When good appears bad to us our action ought to be regu- 
lated by our superior understanding, if we want to avoid 
reaction, called suffering. 



In the opinion of some people God is Law, and when we 
break this law we bring suffering upon us. If the law is God 



130 



then He is that power and potency which regulates our rela- 
tive existence. He is then our concept of good, or better 
understanding. With the increase of the relative value of 
our life and understanding we come to the realization of our 
true Self. 



If the imagination is the motive power in man, can he by 
the help of imagination control the effect of a reaction? Not 
directly by imagination. Reaction always follows an action 
without fail. We can alter the effect of it by our superior 
understanding. A thing or a condition affects us just in pro- 
portion to the value we attach to it. By changing the value 
of a reaction by our superior understanding we can avoid its 
effect. We only fail in changing the value of reaction, when 
we are conscious of the value of its action. 



We disqualify or forfeit our better understanding by the re- 
peated inferior thought or action. By the quality of thought 
we become like the thought we think, or we change into that 
which we imagine strongly. On account of the retrogression 
which follows our inferior thoughts or imaginations we are 
unable to change the effect of a reaction. The superior or 
inferior thought is determined by one's understanding. 



It is not only true that as we think so we become, but it is 
also true, what we think, that we are. 

(Comment : Our thought determines our relative existence. 
We think, therefore we exist. The nature of a thought is the 
indication of the nature of our being, consequently what we 
think, that we are.) 



By living the higher life we rise above the reaction of an 
inferior action. 



The imagination has two distinct qualities; transformation 

131 



and reproduction. It can transform us into its quality and 
also reproduce the quality which becomes a part of us. 



The power of imagination is determined by the degree of 
realization we have about it. The whole mystery of the crea- 
tion lies buried in the word understanding. 



Any imagination beyond our comprehension is non-pro- 
ductive. We can never materialize an imagination without 
understanding its relative value. 



Our purely mental grasp or comprehension is not the reali- 
zation, it simply indicates the possibility of our future success. 



Nothing comes to us if we do not create the condition for it. 
When the right condition is created within us our desires are 
fulfilled. 



If we create a condition for something consciously or un- 
consciously it is bound to come, whether we want it or not. 
The affinity for a thing really means the affinity for its 
condition. 



The word vibration means in the metaphysical sense the 
consciousness of our being. We raise our vibration by raising 
our consciousness. When we reach a desired object by our 
vibration we form an affinity with it. 



We raise or lower our vibration by raising or lowering our 
consciousness. By the imagination or thought we raise or 
lower our consciousness. 



We relate our consciousness with an object by imagining 
that it belongs to us. That is the only conscious method to 
create a condition for an object or condition. 



132 



When we desire any thing we desire the condition or value 
of it. Therefore, sometimes the exact thing we desire may 
not come to us, but the thing of that nature or condition may 
come. The faster we vibrate with a desired object or relate it 
with our consciousness the sooner it will come to us. 



There is but one mind, and we call this mind conscious and 
sub-conscious mind. That part of the consciousness, of which 
we have not come to the conscious realization, we mistakenly 
call sub-conscious mind. This sub-conscious mind is just as 
much conscious, or infinitely more so, than our conscious 
mind. We may rather call it Cosmic Consciousness than sub- 
conscious mind. The faculty of mind is thinking, but the 
Cosmic Consciousness which is a perfect and self-knowing 
power has no need of thinking. Our self-knowing conscious- 
ness or conscious mind is the manifestation of the great Cos- 
mic Consciousness through our concept. 



To the extent we realize Cosmic Consciousness we are con- 
scious o? our own self. All of us have not the same degree of 
consciousness. The only way we can come to the fullest 
realization of Cosmic Consciousness is to know our real Self. 



The instinct is the sum total of our stored up past experi- 
ences. We may forget these experiences in detail but we 
carry their impressions in our action and thought. 

We generally conceive the idea of a part out of a whole, 
but seldom the idea of a whole out of its part. Hence our 
right concept about the conscious mind is that it is a part of 
the Cosmic Consciousness. The power which seems to be 
latent within us is really self-manifested. Nothing can be 
added to or be taken from it. The consciousness of which 
you are unconscious, not which is unconscious, can be called 
subconscious mind in the relative sense. This mind, though 
consciousness itself takes no part in our conscious action. The 
consciousness which has to come to the realization of more 

133 



consciousness needs to act towards perfection. We become 
conscious of the Cosmic Consciousness to a degree we believe 
it is manifesting through us. 



We wake up that so-called latent subconscious force within 
us, by the imagination that it is waking up. In this world of 
concept an idea or a thought always manifests its quality 
through us if we invite it to our mental realm, and do not 
disturb its serenity. 



When we are absorbed in a subject and dwell upon it with- 
out any mental strain we call it subjective concentration. 
When special effort is necessary to keep our mind on a sub- 
ject we call it objective concentration. When objective con- 
centration becomes subjective it becomes effective. 



Whenever by holding one idea in our mind we become 
oblivious to the conscious activity of our mind we uncon- 
sciously reach the great subconscious realm. The principal 
point in meditation is to concentrate subjectively upon an 
Ideal by the reduction of the conscious activity of the con- 
scious mind. 



In a degree we are successful in concentrating upon the 
effect of a cause we gain the desired result. The effect which 
is principally sought must be held fast in our minds as if it 
were reality or materialized. 



134 



From The Relalive to The Absolute 



Spirit and matter are one. The same thing is called by 
two different names. When we see matter we see spirit. 
Only one thing exists, no matter by what name we call it. 
Since we call it spirit there cannot exist any thing else called 
matter. Hence matter is another name for spirit. If matter 
is not the right name for spirit it is the wrong name. A 
wrong name cannot change the real thing. It means the 
real thing just as much as the right name. Therefore spirit 
and matter are one. 



A name without the object it stands for is meaningless 
and it cannot exist. Hence matter does not exist by itself 
without the absolute intelligence whose name it is supposed 
to be. 



If the word matter means limitation or condition it cannot 
mean the Absolute. Because the x\bsolute is beyond all limi- 
tation, time, space, and condition. 

Since a name has no meaning without the thing it stands 
for, it must stand for a definite thing it designates. If the 
word matter means something limited, it cannot be spirit, 
absolute, which means limitless. Since nothing can exist but 
the Absolute Spirit the thing which we call matter cannot 
exist. 

(Comment: The thing, matter, as a limited object cannot exist, 
since the absolute spirit is All in All. Nozv if we recognize matter 
in the same sense as we recognize a zvall in a space, then it exists 
only in our concept. The real significance of the wall depends 
upon our recognition of the fact that space can be zvalled in, so 
the existence of matter depends upon our recognition, that the 
Absolute Spirit can be limited. Had zve not had the recognition 

135 



of the wall from our relative concept we would not have admitted 
its existence. We know that space cannot be zvalled in in reality, 
since it exists even in the very walls. Hence a wall has no other 
significance than what we believe it to be. So matter has no 
significance. ) 



By the concentrated imagination we can create such walls 
around us as will give us the same sense of resistance as so 
called objective walls. By hypnotic suggestion which is 
nothing but the stimulation of imagination we can put an 
imaginary barrier before a man which will seem to him as 
real as an objective barrier. In order to deny that imaginary 
barrier that man will have to come out of that influence, so 
also will we have to come out of the influence of matter in 
order to find, that there is no matter in the sense we believe 
it. Imagination, according to our understanding, is the first 
step to free ourselves from the bondage of matter. 



It is the imagination which makes our task easy and dif- 
ficult. We can reach God and feel His Presence if we can 
imagine that it is natural and easy. 

Anything in action moves. Mind in action, which we call 
thinking also moves. We can move our mind in any direction 
by the concentrated imagination. When our mind moves in 
any direction it moves with its thought picture. This is what 
is our experience in this relative plane. 



Every impulse which our mind receives by thinking goes to 
create a condition, according to the nature or quality of the 
thought. Therefore thought or imagination always creates a 
vortex of a condition which brings about change in our whole 
being. By the concentrated imagination we attune our mind 
with another mind in the relative sense. Whenever our imagi- 
nation makes us feel a condition we become that condition. We 
must first be acquainted with a condition of another mind be- 

136 



fore we try to create that condition within us by the concen- 
trated imagination. When any two minds are of the same 
or similar condition they are attuned with each other. 



As our action is judged by our motive, so our motive is 
judged by the imaginary value we put upon it. If the motive 
of our action is far above our comprehension it cannot regu- 
late the effect of an action. 



We partake of the nature of the thought and thing we think 
of. Even when we deny an object, with the recognition of its 
certain value we partake of its nature. 



All conditions are unreal in the permanent sense. Since 
they exist in our ideas it is by changing one idea for another 
we obtain things and conditions we desire. 



We live in the world of ideas, in other words the world 
of conditions. Therefore we live in a temporal or unreal 
world. The good and bad are relative conditions, therefore 
they are changeable and unreal. 



Different people have different ideas regarding things and 
conditions. Therefore they aifect them according to their 
ideas. 



Since one idea takes the place of another it is natural for 
us to change our idea to suit the demand of our being. The 
real significance of this life is the continuous action, to change 
our lower ideas for higher ideas, according to our understand- 
ing. 



All other ideas except the abstract idea of the eternal spirit 
are unreal. If that be the case, is it not a fact that our very 
abstract idea of spirit is limited by our personal idea? Con- 
sequently our idea of real cannot be real after all, since it is 



137 



an idea of imperfect man. But if the idea of the real is the 
highest and best ideal we can conceive of, then its moral ef- 
fect is certainly very great and elevating. Because we par- 
take of the nature of the thought we think. 



By acting the part of our ideal we become it. Because act- 
ing stimulates our mind and helps to form a vortex of a con- 
dition. 

(Comment: We cannot act the part of our ideal if we are 
conscious of our own shortcomings and zveaknesses. Nothing 
keeps us from materializing our desires as self-consciousness. 
The way to overcome self-consciousness is to think less of it 
and think ignore of the higher power zvhich is trying to manifest 
through us.) 



It is waste of time to think what we are not. The more con- 
scious we are of what we are not, the less we succeed in be- 
ing what we want to be. 



This world is real to us because we accept the evidences of 
our senses by our thought. If we lose all our consciousness 
about it it will cease to exist to us. The existence of a thing 
depends upon our recognition of it. 



Since good is not bad according to our understanding, real 
cannot be unreal for the same reason. Though the real and 
unreal both may be unreal from the absolute standpoint of 
view, they cannot be the same to our relative concept, be- 
cause their relative values are not the same. 



The real is a condition, so is unreal. They are nothing but 
the change of condition. 



What we strive for in this life is the condition which we 
think now to be the highest and the best. 

138 



The thing without the value we put on it, does not affect 
us. In fact, things are not what they seem, but what we think 
them to be. 



The best and highest idea we can have in this relative plane,^ 
is that God is All in All. His power is manifesting through us. 
There cannot exist anything but God in this world of God. 
He is perfect, and everything is His manifestation. "I and my 
Father are one." 



There is no such condition called disease in this world of 
All-health, God, except what our thinking makes. By recog- 
nizing a condition we make it reality to us. This, our crea- 
tive power can create for us any condition we desire. 



If disease and health suggest each other we ought to for- 
get them both by giving the full right of way to our great 
Ideal, God, to guide our life. 



It is through the higher idea we gain the higher conscious- 
ness. The name of that idea is God, the Soul of our Souls. 
This idea, God, is always the same. He is the sum total of 
energy of this universe. We always belong to Him and our 
consciousness is His consciousness. 



According to the higher concept of life in this relative plane 
we consider our action God's action, not as whole but as part. 
The whole acts as a whole and a part as part. There is a great 
difference between the two actions. The whole acts in all its 
parts, but parts act within their own limits. 



If God is unchangeable why do we change as His part? 
No, we do not change in reality. We are always the same as 
the essence of God. But we expand ourselves in consciousness 
from the smaller part to the greater part. 



139 



What do we mean when we say we are parts of God? We 
are parts of God by our part consciousness of our real self. 
Only that which is conscious of its own existence exists in 
reality. Since we are conscious of our own existence in part 
we are parts of that which is Self-existent, eternal, immor- 
tal principle. 

Does God think, or has He the impression of thought when 
He acts? No; His action is not dependent on thought. 
Thought is the action of the mind or the part consciousness. 
As long as the part consciousness will not arrive at its full 
consciousness so long it will act. Its very attempt to reach 
the perfect consciousness indicates its action. But the All- 
perfect God acts by living or being, but not by doing. 



If the action of the parts is the action of God, why do His 
parts think and He does not? Our consciousness of being is 
our action, so it is with God, our consciousness of being is 
the part consciousness of the whole. That part consciousness 
wants the full realization. The very desire for the expansion 
of the consciousness or knowledge gives birth to thought. 
A part, as long as it is a part cannot realize the entire nature 
of the whole. But it can realize its own nature, which is 
similar, though not the same as that of the whole. A part is 
not the whole, though the whole is in part and more. A part 
exists in the whole, and the whole exists in a part. So we 
being parts of God, live, move and have our being in Him, in 
our consciousness. 



Existence which is beyond time, space and condition is 
God, the highest ideal concept of man. Man is nothing but 
his consciousness or concept. In this sense man is God limited 
and God is man unlimited, since God is the only perfect 
consciousness. 



There is no other law than that which a man recognizes 
for himself. A man recognizes a law according to his con- 



140 



cept of life. So every man is a law unto himself. The law 
which we recognize we must live up to, if we want to be 
happy. 



The word love means unity, therefore we consider it to be 
the highest law in this universe. 



It is the way of sense-man to follow the path of sex and I 
senses, but the way of God-man is to live up to his highest ' 
concept of life in thought and action. 



When we are not true to ourselves we break the law of our 
being. This law of being is the law of our consciousness or 
concept. It is always the same. 



They say this law of our being is the law of cause and 
effect. Where there is an action there is a reaction. This re- 
action is of the same nature as the action. We ought to al- 
ways remember that our action has no other significance than 
that which we attribute to it. We interpret the significance 
of an action according to our concept of things and actions. 
Our concept changes according to our growth and expan- 
sion. In other words, our concept is just in proportion to our 
growth. 



There is no within or without to man. He represents a 
certain stage of consciousness. By thoughts and actions he 
creates conditions which manifest the whole man as we see 
him. His physical body and mind are one. They are both 
the manifestation of his consciousness. By changing his con- 
sciousness or concept we can change the whole man. In order 
to change one's body and mind we treat his consciousness. 



Disease is defective consciousness or concept, judging by 
one's better understanding. By turning the light of divine 
power upon one's concept we can make up his defect. A per- 



141 



son who treats a person's body thinking it a seat of disease 
can never cure a disease in the real sense of the term. He is 
as far removed from the truth as pole from pole. It is not 
the question of denying or admitting the existence of the phy- 
sical body, but it is the question of the defective concept of 
being. 

When we treat any disease at a distance we do not send 
the patient the healing thought, but we raise ourselves in our 
higher consciousness and desire the cure or change of his 
concept. In order to treat a person we must receive him in 
our consciousness with the idea that his consciousness is 
changing like ours. Our consciousness or concept is what 
we believe to be the real life. By the association with our 
larger concept of life a sick person, if anxious to receive light, 
is born again both in spirit and body. Let any sick person 
give himself up to the care of our Ideal or higher concept 
of life, and he will be whole. The same result can be obtained 
if we ask the help of our Ideal with proper faith and under- 
standing. 



The words positive and negative are generally used as polar 
opposites. The negative is not negation of positive, but it is 
less positive. So are the light and darkness, disease and 
health, and all other supposed polar opposites. 



They say the light is the positive manifestation. So it is 
true of our being, when we have the light or understanding, it 
manifests positive quality. 



Every thing is divine and spiritual if we can make it. 
"There is nothing either good or bad, but thinking makes it 
so." As light illumines the dark spot, so our divine concept 
spiritualizes a thing and action. 



We live in the feeling. We get that feeling by imagina- 
tion. We demonstrate power according to our capacity of 



I 



142 



feeling it. Our capacity is determined by our concept or 
consciousness. 



The idea of perfection as an idea is one of the grandest 
ideas human mind can conceive of. It is not the question 
of perfection in reality, but it is the question of idea which 
sustains our relative existence. Since all our ideas are rela- 
tive, our idea of perfection cannot be any thing but relative; 
that means limited or imperfect. But the idea changes the 
idea, and perfection is reached by the higher idea of perfec- 
tion. Then the idea that we are living, moving and having 
our being in the perfect God is the grandest idea we can ever 
hold in our mind. 



All that is drawn to us is due to the conditions which we 
consciously or unconsciously create within us. It explains 
why sometimes a thing happens to us, when we do not look 
for it. If the poison takes effect on us when we take it 
unknowingly, it is because there is a condition in our concept 
which invites that effect. By changing our concept we can 
one day rise above the effect of the poison. 



The real and unreal are conditions, both of which exist in 
our concept. Only one relatively exists for the other, unreal 
for the real. What is unreal now stands for some thing real. 
Similarly what is real now may be unreal by our recognition 
of a still better condition. AVithout assuming the existence 
of some thing real we cannot say a certain thing is unreal. 
Because we judge a thing or a condition by comparison. 
Above these real and unreal conditions stands the Absolute, 
God, the great Cosmic Consciousness. Our consciousness 
of our self is a part consciousness of that which alone 
exists beyond time, space, condition and form. He is our 
Life and Christian Yoga is the way. 



143 



To The Followers of Truth 



Always listen with patience and sympathy to those whose 
understanding is inferior to yours. Never make them feel 
that they do not know anything. 



A man who is sincere and willing to learn is better than 
the one who thinks that he knows all. Even a rich man may 
enter into the kingdom of God, but a proud egotist never 
will. According to the Master Jesus we must be like little 
children in order to see the kingdom of God. 



Take all unjust criticisms silently. Never try to vindicate 
yourself by words. Let your actions speak louder than your 
words. You cannot convince a man if he is set in his opinion. 



Do not argue with anyone about the truth. Truth is self- 
evident. None can know it by reason. Only by living the 
right life and realization do we know the truth. 



When anyone asks any question in order to learn, answer 
it as best you can. If you are not satisfied with your own 
answer, then refer him to someone whom you think can give 
the best answer. Always be humble regarding truth. 



The spirit of learning is no sign of ignorance. A man 
acquires half the knowledge when he is willing to learn. 



Do not be over-anxious for your success, because success 
comes to those who deserve it. Therefore trust in the Al- 
mighty for the result and live a deserving life. 



144 



Never underrate the value of the silent work. Our public 
work always bears testimony to our silent work. Always 
gather force and power in silence without any spirit of com- 
petition and always look within for help and inspiration. The 
thing which we have not we cannot give. We must have 
the realization of the truth first before we venture to give 
it. ''Thou shalt not steal" some other person's thoughts and 
use them only for the glory. Try to understand and realize 
them and they will be your own by your Divine rights. 



All knowledge and wisdom are within man. By silent 
meditation he can acquire them. Do not meditate upon 
what somebody else has said and written, but meditate upon 
the subject your soul is hungry for or wants to know. 

If you want to know what is best for you to do, do not 
think and fret over it, just be calm and quiet and wait for 
the inner direction ; it will come Avithout fail. While waiting 
for the direction never anticipate any definite answer. 



Know this that the way of God is different from man. 
When we trust in Him he leads us safely through the dangers 
and difficulties in an unforeseen way. The dangers and diffi- 
culties come and go, but our soul is never anchored more 
securely than when we trust in the Almighty power within us.. 



When all the external means fail, the invisible power never 
fails. Remember that many people have been saved from 
shipwreck in mid-ocean. Never fear as long as you can 
think of God's presence within you. Trust and fear cannot 
abide in the same place. 



Do not regret your false steps. Thank God that you are 
alive and can take the right steps. Some people are so dead 
that they cannot take any steps whatever. Are you not more 
fortunate than they? 



145 



Never neglect anyone no matter how inferior he may be. 
Who knows he is not a great man in his place. He may be 
still greater some day. God Almighty's children have the 
equal right to enjoy the fruit of their labor. Do not deprive 
them of their own earnings by your unbrotherly acts. 



Show no spite to those who slander you ; instead, bless 
them, because they know not what they are doing. You 
cannot spite your fellow brothers and sisters without spiting 
yourself, because we all live, move and have our being in 
one God. 



I 

1 



If a man sincerely believes he has the truth, do not doubt 
it, because the fountainhead of truth is within man. It is his 
privilege to claim his own divine heritage. 



If you have not found peace within your soul you have not 
found the truth. If jealousy still gnaws your heart, public 
opinion sways your mind hither and thither, and if you seek 
glory first, before you have done your work, then know that 
you are far from the truth. 



Remember this, that truth is one and eternal. If any one 
by following the truth does some good works, send him your 
helpful thought. Envy him not because he is possessed of 
truth. Do you not know that he has labored in the Lord's 
vineyard while you were sleeping away your time? It is his 
rightful earning, let him enjoy it. 



The man who is poor in heart is poor indeed in spite of all 
his wealth. He lives in the world of fear to lose what he has. 
He can never demonstrate the spiritual law which requires 
copiousness of heart. We cannot be half way material and 
half way spiritual, if we want to reach the great reservoir of 
spiritual knowledge. When we are through and through 
spiritual even the very material things become spiritual by 

146 



our touch. Then and then alone we come to realize that spirit 
and matter are one, and we live, move and have our being in 
God. That is the only eternal bliss and the only supreme 
realization. 



What difference does it make whether the people call us 
material or spiritual? If you have not the peace in your 
mind, know it for certain, that you are not living the life you 
ought to live, according to your better understanding. Some- 
how or other you are limiting your nature. It may be your 
love of approbation, of wealth, or name and fame. Whatever 
it may be, until you break through the shell you will never 
be in peace. Resist not your divine nature to thrive. Let 
it grow in the free atmosphere of the living God. Remember 
that you and your God are one. 



Never give any thought to what you shall eat and wear. 
They give no spiritual unfoldment. Those who are attached 
to the external ceremonies and forms cannot rise above them, 
because we partake of the nature of a thought, thing, or per- 
son we think of. Spiritual unfoldment must be sought free 
from all external means. 



The mind which seeks external ceremonies will find them, 
and the mind which seeks God will find Him. 



Hold the thought of success for others and you will have 
success, because your every thought reflects back on you. 



Send your best thought to all, and you will receive the 
best in return. 



Friends and followers of Christian Yoga ! Remember this : 
Whatever we deserve comes to us. Every thing moves in 
this universe by an invisible law. Think not of the external 
conditions and means, but look within and live the deserving 



147 



life. Whatever you desire will come to you in the right time 
in response to the conditions you have created within your- 
self. If you want to understand the great spiritual law, have 
first calmness, peace and poise. Know this, that you cannot 
move even a feather if you do not deserve the power to do 
it. Why then should you worry about anything in this world? 
Just simply live the deserving life, every thing you desire will 
come to you. Do not envy your friend's position; he is get- 
ting what he deserves. If that position is forced upon you 
and you do not deserve it, you will not be able to command 
it. Therefore, we say, live the deserving life ; even the angels 
will come down from heaven to assist you. 



Have you any shortcoming? Then do not think of it. 
Think as much as possible that your perfect Ideal is manifest- 
ing through you and you are changing into your Ideal. As 
we think so we become. 



The best way to get rid of a disease is neither to deny nor 
to admit it. Both the denial and admittance compel our 
attention to the very thing we want to be rid of. Only let 
your Ideal, perfect Health, take possession of you and mani- 
fest through you. 



Have you ever heard the voice from within? If not, then 
retire within yourself and you will hear it. Ask that voice 
any question you want to, it will answer you. If you want 
the right direction for your life or anything, simply ask; 
do not anticipate any definite answer, the right answer will 
come. ''Whatsoever ye shall ask in prayer, believing, ye shall 
receive." 



Let your disposition and manner always show that you are 
following the banner of truth. Never fail to show childlike 
simplicity to admit when you think you are wrong. 



148 



When you pray, pray for the simple trust in the all-provid- 
ing Law. When you have the trust you have every thing at 
your disposal. 



Do not listen to what the people say about you, good or 
bad, if you want to maintain peace in your mind. Just silently 
do the work of your Ideal and trust in its all-providing power. 
Always give the credit for your work to your Ideal. 



Trusting in God try to get a glimpse of the spiritual knowl- 
edge. The man who once has the glimpse of spiritual knowl- 
edge cannot go back to materialism. Something in man's 
nature revolts against any action contrary to his better un- 
derstanding. He can never be happy again if he turns his 
back against the truth he understands. 



Instead of brooding over adversity, if you try to imagine 
the good fortune which is awaiting you, you will accomplish 
more towards the betterment of your condition than other- 
wise. Misfortune does not exist beyond your recognition. 
By imagining the better condition awaiting you, you give 
recognition to that condition, which counteracts the recog- 
nition of adverse conditions. Imagination does not so much 
suggest the condition of polar opposites as a fixed affirmation. 



Speak always kind to those who antagonize you, because 
thereby you will win their love and sympathy. 



Some people will come to you to test your power of heal- 
ing. Always receive them kindly and tell them that the 
power belongs to the Almighty God. Those who are willing 
to be healed, trusting in His Power will be healed and none 
else. 



Listen not to the person who speaks ill of your friend or 
so-called foe. Remember, it always creates a mental dis- 



149 



turbance and lowers the spiritual concept of both the speaker 
and listener. 



Do not compare your achievement with that of your neigh- 
bor. Every one of us ought to be satisfied with our work if 
we have done our best. The spirit of comparison always 
inspires competition. In the harvest field of spiritual knowl- 
edge none ought to recognize any competition. Where broth- 
erly love is the motto, competition ought not to exist. 



All names, ceremonies and forms will pass away, but the 
truth we preach will survive forever. 



Welcome everybody among you in the name of the Master. 
Give the credit for all your worthy actions to your Ideal. 
Radiate the spirit of love and good will wherever you go. Ask 
the Divine Intelligence to guide you always. Peace be with 
you! 



150 



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